The War of 1812 and Kentucky's Role

https://www.ket.org/history/the-war-of-1812-and-kentuckys-role/

By Joyce West | 6/07/17 9:30 AM

Often called the United States’ “forgotten war,” the War of 1812 left an indelible mark on our nation’s history. Kentuckians played a vital role and paid dearly for it: 64 percent of Americans killed in the war were Kentuckians.

Kentucky Life followed the trail of Kentucky’s soldiers who fought in the war, from Michigan to New Orleans.

What prompted so many Kentuckians to join the fight?
Watch the Video https://ket.org/episode/KKYLI+002103

“The big thing here was…the history between the Indian nations and the British and the citizens of the commonwealth of Kentucky,” explained John Trowbridge, command historian of the Kentucky National Guard. Kentucky was the site of continuing warfare between settlers and the Native Americans, who were backed by the British.

Kentuckians were eager to fight, and Lexington’s Henry Clay was a leader of the War Hawks in Congress.
Six congressmen from Kentucky fought in the war. “People who voted for the war actually followed up their votes and fought in the war, and some of them died in the war,” said James C. Klotter, Ph.D., state historian of Kentucky.

Leading men into battle were William Henry Harrison, governor of Indiana territory, as well as Isaac Shelby, who was serving his second term as governor of Kentucky.
Another faction in the conflict was a confederation of numerous Native American tribes formed to block American expansion. Leading this alliance was the Shawnee leader Tecumseh. “Tecumseh is quite an incredible figure,” said John Bowes, Ph.D., associate professor history at Eastern Kentucky University. “Tecumseh is seen as the leader of this movement, this unique movement seeking to develop this pan-Indian confederacy that is bringing all these different tribes together.”
The First Nations confederacy had as its spiritual leader Tecumseh’s half-brother, known as the Prophet. “What is so often marginalized and put to the side is the very spiritual foundation for that confederacy,” Bowes said.

The Militia and the Long Rifle
When it came time to go to war, men of the commonwealth brought with them their Kentucky long rifles. Harold Edwards, historian and gunsmith at the William Whitley House in Crab Orchard, said the rifle was used every day by the settlers for hunting and protecting the family as well as for sport.
“It was their pastime, and they became very proficient with it. You know, the average range was probably a hundred yards,” Edwards said.

The British were still fighting in Napoleonic style, marching en masse with muskets, which had a range of 50-60 yards, Edwards said. “It was an old style of warfare dying fast, and unfortunately they learned it a little too late,” said Edwards.

What kind of soldiers were these Kentuckians? There is debate about that, Klotter said.
“Were they good soldiers or bad soldiers? They were a little of both,” said Klotter. “They were really good fighters, when they fought. But the militiamen of Kentucky were not trained. They wanted a quick fight, and then go home. They weren’t particularly good in following orders sometimes.”
This reputation led the British to compare the Native Americans with the undisciplined Kentucky fighters, said Trowbridge.

“The warfare in the West was viewed as a bit more savage,” said Bowes. “For the Americans it’s because of the presence of all these Indian allies. And for the British, it’s in part because of the Kentuckians.”

Remember the Raisin
On Aug. 12, 1812, more than a thousand Kentuckians headed north toward Michigan in summer clothing for what they expected to be a short war.

“After fighting their way up here…they arrived here in the winter of 1813, January, when Michigan was experiencing a very cold winter,” said Dan Downing, chief of interpretation at the River Raisin Battlefield National Park in Michigan.

Historians believe about 100 men died from starvation and exposure to the elements. Even so, the Americans won a victory at Frenchtown over the British. Then they set up for the next battle in haste.
“They don’t fortify the position,” said Klotter. “They know the British are on their way, but they put people in open fields, without any trenches or any kind of earthworks to protect them.”
The British and their Native American allies attacked at 6 in the morning on Jan. 22, 1813. One wing of the American forces was massacred, Klotter said. The other wing fought well but ran out of ammunition and was surrounded. The Americans surrendered, with 500 captured, 400 dead, and 100 who got away, Klotter said.

The captured, wounded men who could not travel stayed behind in cabins. “The great controversy is whether or not the British did all they could to protect those who were unable to travel back to Fort Malden in Canada,” said Downing.

The Native Americans, remembering the Kentuckians’ previous attacks on their villages, sought vengeance. “When an opportunity came to exact revenge, they took the opportunity,” said Downing.
The Native Americans went from cabin to cabin, killing 65 men, in what became known as the massacre of the River Raisin.

The Battle of the River Thames
More defeats that year lowered morale among the Americans, but the tide turned in the fall of 1813 when Americans won control of Lake Erie.

The British and their allies were retreating from Detroit into Canada. “From that moment forward, Tecumseh’s angry,” said Bowes. “Tecumseh cannot believe that the British are essentially surrendering that territory.”

On Oct. 5, 1813, the Kentuckians met the British and their allies again, this time in Ontario, at the Battle of the River Thames.

Twenty mounted Kentuckians, commanded by 64-year-old William Whitley of Kentucky, charged the Native American lines in what was called “Forlorn Hope.” The strategy was to draw fire, then send on the American infantry before the Native Americans could reload. “Only a couple of guys actually survived that charge,” said Trowbridge.

The British pulled back, and Tecumseh was killed. Whitley also was killed, and is buried on the battlefield in an unmarked grave.

The End of the War
After the victories in the West, the flashpoint of the war shifted eastward, to Washington, D.C. and Baltimore. The United States was pushed to the brink of bankruptcy because of the British naval blockade. Britain was war weary with its battles in North America and in Europe with Napoleon.
Negotiations to end the war began, and both sides tried to secure as much territory as possible.
All eyes turned to the port of New Orleans. The British sent a fleet of 8,000 men to take the city. Kentuckians were called to defend the port.

“The people of Kentucky were warmly welcomed here to New Orleans in anticipation of the battle,” said April Antonellis, the War of 1812 Bicentennial Coordinator for the National Park Service.
Andrew Jackson assembled a force of 5,000 to defend the city against the British. On Jan. 8, 1815, the Battle of New Orleans was waged on an old sugar plantation just outside the city limits.
The British, again relying on tactics used in the Napoleonic wars, were slaughtered by the Americans firing long rifles from behind earthworks. In a little more than 25 minutes, the British lost 2,600 men. The Americans lost 71.

“There were errors on the part of the British, leaving some supplies behind, most notably scaling ladders that they were supposed to use to come up over this rampart that the Americans had created,” Antonellis said.

The War of 1812 is often called the Second American Revolution.

“If the British had won this battle, New Orleans certainly would have become a British colony or a British territory,” she said. “I think it’s easy to say that much of the United States could have easily fallen to the British as well. Anywhere west of the Appalachian Mountains that had to trade on the Mississippi River, they would have to pass through the port of New Orleans. If that’s a British city, then it would be very difficult to maintain American control in that area.”

Who won the war? Strategists say it was a draw. In the end, Native Americans paid the ultimate price.
The treaty ending the War of 1812 was negotiated without their participation, and the Native American alliance lost territory it had hoped to hold. In the years after the war’s end, Indiana, Alabama, Illinois, and Mississippi became states.

“The floodgates opened in the aftermath of the war of 1812,” said Bowes.

Piqua Shawnee

"Piqua Shawnee"

Piqua Shawnee Tribe

Shawnee Indians - Kansas

William G. Cutler's

was first published in 1883 by A. T. Andreas, Chicago, IL.

http://www.kancoll.org/books/cutler/deschist/indhistp5.html#EMIGRANT_TRIBES

The Missouri Shawnees were the first Indians removed to the territory set apart for emigrant tribes by the treaties of June, 1825, with the Kanzas and Osages. By treaty made at St. Louis, November 7, 1825, the United States granted "to the Shawnee tribe of Indians within the State of Missouri, for themselves, and for those of the same nation now residing in Ohio who may hereafter emigrate to the west of the Mississippi, a tract of land equal to fifty miles square, situated west of the State of Missouri, and within the purchase lately made from the Osages."

The tract of fifty miles square thus granted, as afterward surveyed and conveyed to the tribe by deed May 11, 1844, was bounded as follows: "Beginning at a point in the western boundary of the State of Missouri, three miles south of where said boundary crosses the mouth of Kansas River, thence continuing south and coinciding with said boundary for twenty-five miles; thence due west 120 miles; thence due north until said line shall intersect the southern boundary of the Kanzas Reservation; thence due east, coinciding with the southern boundary of said reservation, to the termination thereof; thence due north, coinciding with the eastern boundary of said reservation, to the southern shore of the Kansas River; thence along said southern shore of said river to where a line from the place of beginning, drawn due west, shall intersect the same."

Map Kansas 1854

The Shawnees had their ancient home in the basin of the Cumberland River. Their territory was invaded by the Iroquois about the year 1672, and the vanquished Shawnees, fleeing to the South, were scattered over various parts of the country--settling in the Carolinas, at the head-waters of the Mobile River, in Florida, and it is related that one tribe had "quite gone down to New Spain." After a short time, several of the tribes re-united and returned to the vicinity of their old hunting-grounds, forming settlements in the valley of the Ohio, where Father Marquette relates that they were "in such numbers that they seem as many as twenty-three villages in one district, and fifteen in another, lying quite near each other."

Several treaties of peace had been made previous to 1786, with the Shawnees, in common with other tribes, but that of January 31, 1786, was the first concluded with them separately as a nation. By the provisions of this treaty, which was made at the mouth of the Great Miami River, on the northwest bank of the Ohio, the United States allotted to the Shawnees certain lands on the Miami River, contiguous to the reservations of the Wyandots and Delawares, in consideration of which the Shawnees, relinquished "all title, or pretense of title, they ever had to the lands east, west and south of the east, west and south lines before described."

The Wyandots protested against this treaty, on the ground that the lands set apart for the Shawnees had been previously, by treaty, ceded to themselves. The Shawnees remained, however, on the land, sharing the Wyandot hunting and fishing grounds, and it was in consideration of their forbearance at this time that the latter tribe requested the Shawnees to cede to them a portion of their reservation in the Indian Territory, when they attempted to negotiate for removal from Sandusky in 1832.
From the time of the treaty of peace which the Shawnees made with William Penn in 1682 (the first treaty with the whites to which they were a party), the Society of Friends took an intelligent and constant interest in their welfare. Thomas Chalkley, a minister of the London society of the denomination, who visited them as early as 1706, mentions among the peculiarities of the nation its custom of admitting women to its councils. He says: "In the council was a woman who took a part in the deliberations of this council, as well as upon all important occasions.

"On the interpreter being questioned why they permitted a woman to take so responsible a part in their councils, he replied that some women were wiser than some men, and that they had not done anything for years without the council of this ancient, grave woman, who spoke much in this council."

Philanthropic and religious enterprises were necessarily suspended during the long-continued French, English and Indian wars, but after the close of the war of 1812, the Friends again resumed their labors among the Shawnees, establishing a school, and building flour and saw mills at their village in Ohio. Under the prudent and energetic superintendence of Henry Harvey, the tribe made rapid advance in civilization, and in the year 1831, when their lands were bought by Government, preparatory to the removal of the tribe to the West, the Ohio Shawnees were prosperous in an eminent degree.
January 4, 1793, Baron De Carondelet, a Spanish nobleman, granted to bands of Shawanoes and Delawares who desired to settle there, a tract of land about twenty miles square, "lying between the River St. Come and Cape Geredeau, and bounded on the east by the Mississippi, and westwardly by White Water."

The Delawares removed from the tract in 1815; the Shawnees removed from their first location near the cape, and again removed as white settlers encroached on their lands, until, by the treaty of November 7, 1825, they relinquished all title to their Missouri lands, and removed to their reservation in what is now the State of Kansas. In 1831, a treaty was concluded with the Ohio Shawnees, giving them a certain sum for their improvements in that State, and land contiguous to the Missouri Shawnees in Indian Territory. A portion of the tribe removed in 1832; the remainder, in the fall of the following year.

The good results of the habits of thrift and industry which these Shawnees had acquired, aided and encouraged by the influence of the missionaries, who soon settled among them in their new location, were, after a few years, apparent in the comparatively comfortable houses and the well-cultivated fields which multiplied on their reservation.

An act was passed in 1853, granting the Ohio Shawanoes $66,000 additional compensation for their improvements in that State--twenty years after their removal. This sum was paid to the Ohio band at their reservation in Kansas.

On May 10, 1854, the tribe ceded to the United States the entire tract set apart for them November 7, 1825, and conveyed to the tribe by deed, May 11, 1844, containing about 1,600,000 acres, and by a provision of the same treaty, the United States retroceded to the tribe "200,000 acres to be selected between the Missouri State line and a line parallel thereto and west of the same thirty miles distant, which parallel line shall be drawn from the Kansas River to the southern boundary line of the country herein ceded."

Three sections of land were to be set apart to the Missionary Society of the Methodist Church South; 320 acres to the Friends' Shawnee Labor School; 160 acres to the American Baptist Missionary Union; five acres to the Shawnee Methodist Church; and two acres to the Shawnee Baptist Church--all to be considered a part of the retroceded 200,000 acres. The residue of the tract was to be divided, each individual receiving 200 acres, to be deeded in fee simple, and whatever remained to be set apart for any other Shawnees who might thereafter unite with the tribe.

The privilege of selecting lands extended to every head of a family who, though not a Shawnee, had legally married into the nation, according to their customs, all persons adopted into the tribe, all minor orphan children of Shawnees, and all incompetent persons, to have selections made adjacent to their friends and relatives.

Other provisions were as follows: "In the settlement known as Black Bob's Settlement, in which he has an improvement, whereon he resides, and in that known as Long Tail's Settlement, in which he has an improvement, whereon he resides, there are a number of Shawnees who desire to hold their lands in common; it is therefore agreed that all Shawnees, including the persons adopted as aforesaid, incompetent persons, and minor children who reside in said settlements, and all who shall, within sixty days after the approval of the surveys hereinafter provided for by the United States, signify their election to join either of said communities and reside with them, shall have a quantity of land assigned and set off to them in a compact body, at each of settlements aforesaid, equal to 200 acres to each individual in each of said communities."

"Piqua Shawnee"

Piqua Shawnee

Piqua Shawnee Tribe

Shawnee Indians - West Virginia

https://www.wvencyclopedia.org/articles/383
Williams, John Alexander "Shawnee." e-WV: The West Virginia Encyclopedia. 29 October 2010. Web. 26 September 2018.

The Shawnees were the southernmost of the Algonquian-speaking peoples of the eastern woodlands; hence their name, which derives from ‘‘southerner’’ in these languages. Originally centered in the mid-Ohio Valley, they descended, according to some archeologists, from the pre-historic Fort Ancient culture whose remains have been found in the Kanawha Valley, among other places. But they left this homeland during the 17th century, presumably in response to Iroquois attacks during the Beaver Wars, and were recorded by Europeans in such widely separated locations as Kentucky, Alabama, South Carolina, and Pennsylvania. A Shawnee companion of the French explorer, Robert Cavelier de la Salle, even traveled to Paris. The Shawnees entered frontier annals on a regular basis after Quaker missionaries found some of them living on Pequa Creek near present Lancaster, Pennsylvania, in 1692.

It is possible that the 17th century record represents the separate wanderings of the Shawnee’s principal divisions—Chalakaatha, Mequashake, Pekowi, Hathawikila, and Kishpoko—since the divisions traditionally lived in separate village clusters and were only loosely confederated. European transcriptions of these names in places such as Chillicothe and Piqua, Ohio, Sewickley, Pennsylvania, and Pickaway, West Virginia, testify to some of these wanderings. Thus it was the Pekowi who began the Shawnee return to the Ohio Valley when they moved from eastern to western Pennsylvania in 1728. By 1750, some 1,200 Shawnee were living in villages along the Ohio River, from which they launched attacks against the Virginia frontier during the French and Indian War and Pontiac’s Rebellion. Later they moved their villages to the Scioto River in southern Ohio, and after their defeat in Lord Dunmore’s War they moved again to the Miami River headwaters in southwest Ohio. They consistently claimed Virginia west of the Alleghenies to be their hunting lands, along with most of Kentucky. They also denied the right of the Iroquois to dispose of this territory, as the Iroquois did in land sales to colonial governments in 1744 and 1768.

Under the influence of a nativist religious revival first preached by the Delaware prophet Neolin, Shawnees took the lead in defending the Ohio country from the white advance across the Appalachians in Western Virginia and Kentucky and also sent emissaries to other tribes to preach the necessity of Indian unity. These efforts suffered a temporary setback with the Shawnee defeat in Dunmore’s War, but they continued during the American Revolution. During 1775–76, the Mequashake Shawnees led by Cornstalk adopted a neutralist position between the British and the rebel colonists, but members of other Shawnee bands formed war parties on their own or in concert with Mingos and militant Delawares. When Cornstalk was imprisoned and then murdered at Fort Randolph in 1777, the Mequashake joined the other bands in general warfare all along the frontier. White settlements along the Ohio, in the Kanawha Valley, and in Kentucky bore the brunt of these attacks, which continued through 1782, culminating in the famous second siege of Fort Henry at Wheeling in September of that year.

The Shawnees, along with other Indians resident in Ohio, were outraged when the British accepted Virginia’s claim to the territory between the Great Lakes and the Ohio and ceded this territory to the United States in the 1783 Treaty of Paris, following the Revolution. Disputing the validity of the British cession, Shawnee militants urged the other Ohio tribes and also the Cherokees to fight on. Assaults on the frontier and on white settlers traveling the Ohio River multiplied after 1786 and continued into the early 1790s. Though Euro-American beachheads were established in 1788 north of the Ohio at Marietta and Cincinnati, native resistance succeeded in defeating armies sent against their villages in 1790 and 1791. Only after a combined force of regular troops and militia commanded by Gen. Anthony Wayne defeated a Shawnee-led Indian force at the Battle of Fallen Timbers in northwest Ohio in 1794 did the militants agree to give up their Ohio lands.

The Treaty of Greenville in 1795 cleared the way for white settlement on both banks of the Ohio and ended the threat of raids in what is now West Virginia. Even then, however, the militant Shawnee spirit remained unconquered. In the early 19th century, a new revitalization movement spread under the leadership of the prophet Tenskwatawa and his warrior brother Tecumseh. This movement was centered in new Shawnee villages in what is now Indiana and did not directly affect West Virginia.


This Article was written by John Alexander Williams

Last Revised on October 29, 2010

Piqua Shawnee

Piqua Shawnee Tribe

"Piqua Shawnee"

Shawnee Indians - Texas

SHAWNEE INDIANS

TSHA - Texas State Historical Association

By Carol A. Lipscomb

 

SHAWNEE INDIANS. The Shawnees were one of many immigrant tribes from the United States who entered Texas in the late eighteenth and early nineteenth centuries. This eastern woodlands tribe originally inhabited the Ohio and Cumberland valleys in what is now Kentucky. Some Shawnee groups drifted farther south into the Piedmont area of Virginia, the Carolinas, and Georgia. The name Shawnee means "southerner" and identifies the tribe as one of the southernmost members of the Algonkian linguistic family.

The Shawnees moved about in search of game during winters. In the growing season they settled in rather large villages where they raised crops of corn, squash, and beans. The tribe carried on extensive trade in animal skins and salt; production of the latter was a major industry for the Shawnees, who extracted the mineral from the many salt springs in Kentucky. Because building material was abundant in the eastern woodlands, the tribe built permanent houses, called wigwams, and abandoned them when they moved. The wigwams were single-family dwellings made of poles and bark that could easily be constructed in a few days.

Shawnee clothing was made of dressed skins and consisted of a shirt for men and a longer overblouse for women. Both sexes wore leggings and moccasins. Their clothing was often decorated with dyed porcupine quills, bright-colored feathers, and paint.

The Shawnees came into contact with French missionaries, explorers, and fur traders in the mid-seventeenth century. During that same period, southern Shawnees began trading with the Spanish in Florida. By the early eighteenth century, the British were moving into Shawnee territory, and the tribe began a westward migration. During the American Revolution, the Shawnees fought fiercely to retain their hunting grounds, but after 1783 the rapid influx of whites into the trans-Appalachian region scattered them. By the early nineteenth century the tribe was spread from Ohio to Alabama.
Around 1790 a major Shawnee band migrated west of the Mississippi River to the area of Cape Girardeau, Missouri. By 1815 an estimated 1,200 Shawnees were settled there. They were joined by a large band of Delawares, and the two tribes became closely associated. In 1822 a band of the Missouri Shawnees, numbering about 270 families, migrated south into Texas, which was then a part of Mexico. They settled on the south bank of the Red River near Pecan Point. The Texas Shawnees petitioned the Mexican government for land, and in 1824 the governor of Coahuila and Texas, Rafael Gonzales, authorized the legislature to grant the tribe one square mile of land per family along the south bank of the Red River. The Shawnees became allies of the Cherokees and other immigrant tribes living in Texas, and all enjoyed a generally peaceful relationship with Mexican officials and a growing number of Anglo-American settlers. The Shawnees even aided the Mexicans in their war with the Comanches. In 1832 a party of Shawnees, led by chief John Linney, defeated a band of Penateka Comanches at Bandera Pass, west of San Antonio. When Texas became a republic, officials of the new government, under the leadership of President Sam Houston, worked to maintain good relations with the immigrant Indians, including the Shawnees. The tribe and their allies signed a treaty with Texas officials in February 1836. The agreement, however, which granted the Indians a designated tract of land, was never ratified by the Texas Senate. Houston's successor, Mirabeau B. Lamar, saw the immigrant Indians as unauthorized intruders and wanted them removed from Texas. In the summer of 1839, amid rumors of collusion between them and the Mexicans, he provoked the Cherokee War, which ultimately affected all of the immigrant Texas tribes. Lamar sent a message to Linney and the Shawnees asking them to remain neutral in the conflict, and most of the tribe complied with the request.

After the Cherokees were defeated, Shawnee leaders, including Chief Elanie, negotiated a treaty with Texas officials at Nacogdoches. According to its terms, the tribe promised to leave Texas peaceably if they received payment for improvements on their land, deserted crops, and all property left behind. The government agreed to provide transportation and supplies for the relocation. There is some evidence that Texas officials honored those treaty commitments, and by early 1840 most of the Texas Shawnees had moved north of the Red River into Indian Territory. The tribe settled on the Canadian River near the mouth of the Little River and became the nucleus of the present Absentee band of Shawnees. In 1846 they were joined by a large segment of Shawnees who had been forced to leave Kansas. The few scattered Shawnees who remained in Texas after the Cherokee War were consolidated in 1857 with remnants of other tribes on the Brazos Indian Reservation, near the site of present Graham. But the Texas reservation system was shortlived, and in 1859 the reserve Indians, including the Shawnees, were moved to Indian Territory. Those Shawnees joined the Absentee band on the Canadian River. Today many Shawnees still reside in eastern Oklahoma. The Loyal or Cherokee band is centered around White Oak in the northeastern corner of the state. The Absentee band is located in central Oklahoma between Tecumseh and Norman, and the Eastern band lives near Miami. Unlike most tribes now resident in Oklahoma, the Shawnees have managed to preserve to the present day their complete cycle of ceremonial dances and other religious observances.

 

BIBLIOGRAPHY: 

H. Allen Anderson, "The Delaware and Shawnee Indians and the Republic of Texas, 1820–1845," Southwestern Historical Quarterly 94 (October 1990).

 

Jerry E. Clark, The Shawnee (Lexington: University of Kentucky Press, 1977).

 

James H. Howard, Shawnee: The Ceremonialism of a Native Indian Tribe and Its Cultural Background (Athens: Ohio University Press, 1981).

 

Piqua Shawnee

"Piqua Shawnee"

Piqua Shawnee Tribe

 

History: National Congress of American Indians (NCAI)

History: National Congress of American Indians (NCAI)

Archived records at The Smithsonian National Museum of the American Indian

https://americanindian.si.edu/sites/1/files/archivecenter/AC010_ncai.pdf

Biographical Note

 

The National Congress of America Indians, which describes itself as the oldest and largest American Indian and Alaskan Native organization in the United States, was founded on November 16, 1944, in Denver, CO. NCAI was intended to serve as a link between individual tribal councils and the United States government, by defining and helping to crystallize Indian thought on the administration of Indian affairs. The Congress also aimed to educate the general public about Indians, preserve Indian cultural values, protect treaty rights with the United States, and promote Indian welfare.

 

At the first convention, delegates representing fifty tribes ratified the constitution and by-laws, drafted resolutions determining the direction of NCAI policy, and elected the organizations' first officers, with Oklahoma Supreme Court Justice Napoleon B. Johnson (Cherokee) as president. The officers, as well as eight elected council members, formed the Executive Council. The Council chose the Executive Director; Ruth Muskrat Bronson (Cherokee) was the organization's first director, from 1944-1948. "Persons of Indian blood" could join the organization either as individuals or as groups. In 1955, however, the constitution was revised to restrict group membership to recognized tribes, committees, or bands, and to make the Executive Council chosen by tribal  representatives. These changes gave control of the organization to governing bodies of organized tribes, rather than individuals. A further amendment that year created a five-member Executive Committee, headed by the president, which had all the powers of the Executive Council between council meetings.

 

Conventions have been held annually in the fall since the formation of the NCAI in 1944. Since 1977, mid-year conferences have been held in May or June of each year, to allow more frequent and thorough discussion of issues. The resolutions passed at these conventions are the basis for all policy of the Executive Committee and Executive Director between meetings. The conventions are also used for informational sessions and meetings of standing and special committees of NCAI. One or two-day workshops may also be held on special topics or Congressional issues of particular concern.

 

NCAI created a tax-exempt arm in 1949 to accept charitable contributions and apply for grants, the NCAI Fund, which soon changed its name to ARROW, Inc. By 1957, however, ARROW had split off to become an independent organization, and NCAI started a new arm, again called the NCAI Fund. In the coming decades, the NCAI Fund would obtain grants from sources including the Bureau of Indian Affairs, Department of Veteran Affairs, Indian Health Service, Nuclear Regulatory Commission, Ford Foundation,

humanities councils and others, which they used for conferences, workshops, publications, and other projects.

 

In its early years, NCAI fought for the recognition of land claims of Alaska natives, the enfranchisement of Arizona and New Mexico Indians, the equitable settlement of tribal land claims, and the right of Indians to select their own attorneys. The NCAI lobbied vigorously for an Indian Claims Commission Bill, which became law in August 1946. NCAI's lobbying efforts on behalf of this act set the pattern for the organization's future role in legislative matters: keeping member tribes abreast of proposed legislation andascertaining their views, and maintaining a presence in Congress through lobbying and testimony. Beginning in 1954, the threat of termination pushed NCAI into a period of increased activity. Although some tribes were ready to terminate their relationship with the federal government, much of Indian Country felt threatened by the government's new stated policy. NCAI therefore organized an Emergency Conference of American Indians for February 1954 to protest this new termination policy. An agreement was forged at the conference between the NCAI and the Bureau of Indian Affairs to work together toward slowly liquidating the BIA. The termination period of the 1950s and 1960s, while challenging, saw NCAI increase in confidence and political acumen.

 

During the 1960s, a number of other activist Indian groups sprang up and began to dilute the singular influence which NCAI had commanded. Newer, more militant groups often considered themselves at odds with NCAI, which was increasingly perceived as conservative. As the number of Indian advocacy groups grew in the 1960s and 1970s, however, NCAI actively partnered with other organizations, particularly the National Tribal Chairmen's Association (NTCA) and Native American Rights Fund (NARF), on a variety of projects.

 

 

Piqua Shawnee

Piqua Sawnee Tribe

"Piqua Shawnee"

75th Annual NCAI Convention & Marketplace

Date: Oct 21, 2018 - Oct 26, 2018
Where: Denver, CO

View Agenda >>

About the Event:
We are excited to celebrate our 75th Anniversary in Denver, Colorado where our first convening was held in 1944! We hope you can join us. We look forward to welcoming you!

Registration Now Open! Register now online, or click here to download and print the registration form and submit with payment.

75th Anniversary Book "Honoring The Past"
Fill out our NCAI Alumni Contact Form to help us connect with you!
Call for photos, stories, and quotes for the 75th Anniversary!

We have a number of exciting activities planned including our 75th Anniversary book Honoring the Past!  Submit your photos, stories, and quotes to NCAI to be included in our materials for the year. Get started by filling out the form here.
Questions? Email ncai@ncai.org for more information.


Marketplace
The Marketplace offers a wonderful opportunity to shop with top Indian Arts & Crafts vendors, talk with representatives from Federal programs and Tribal Enterprises, and receive career, education, and health information from the wide variety of vendors. The Marketplace is open to the general public.

http://www.ncai.org/events/2018/10/21/75th-annual-convention-marketplace

http://www.ncai.org/

Piqua Shawnee
"Piqua Shawnee"
Piqua Shawnee Tribe

Alabama Indian Affairs Commission

Rachel Naftel, Auburn University

http://www.encyclopediaofalabama.org/article/h-3970

 

The Alabama Indian Affairs Commission (AIAC), headquartered in Montgomery, Montgomery County, was established by the Alabama State Legislature in 1984 to serve as a liaison between Native Americans in the state and local, state, and federal agencies. Primarily, the AIAC aims to connect the Native American community in the state with local, state, and federal resources, including funding, for their social and economic development programs. In addition, it is tasked with developing criteria for recognition for Indian tribes, bands, or groups, and advocating for and promoting Indian rights.

The state government recognizes nine Native American tribes in Alabama: the Poarch Band of Creek Indians, the Echota Cherokee Tribe of Alabama, the Cherokee Tribe of Northeast Alabama, the Ma-Chis Lower Creek Indian Tribe of Alabama, the Star Clan of Muscogee Creeks, the Cher-O-Creek Intra Tribal Indians, the MOWA Band of Choctaw Indians, the Piqua Shawnee Tribe, and the United Cherokee Ani-Yun-Wiya Nation. Of this group, only the Poarch Band of Creeks is officially recognized by the federal government.

 

Governance

The AIAC is comprised of 13 members consisting of one representative from each of the nine Indian tribes served by the AIAC as well as a member of the Alabama Senate appointed by the lieutenant governor, a member of the Alabama House of Representatives appointed by the speaker, an at-large member appointed by the governor, and a member appointed by the commission who is a member of a federally recognized tribe not a member of any tribe represented on the commission. Commissioners serve four-year terms and are eligible for reappointment. The commission selects officers every two years and these include a chair, vice chair, parliamentarian, and executive director. The chair presides over all meetings and exercises general supervision of the commission. Meetings take place at the headquarters in Montgomery and are open to the public and posted on the AIAC website. AIAC operations are funded by the state government. The executive director, chair, and vice chair have fiscal responsibility for the funds. Members of the commission receive no compensation for their services, other than reimbursements for travel and expenses incurred while performing their duties as commissioner.

 

Functions

The commission's primary purpose is to promote local, state, and federal government resources for Indian citizens in the state and actively seek government grants or funds available to eligible Native Americans. It has the authority to recognize Indian tribes as well as the authority to prescribe the rules for the recognition of Indian tribes, bands, groups, and associations, which is a complicated process. Its work also involves administrative and financial activities, particularly managing the agency and its finances, human resources, and facilities and providing information about legislation that affects Indians in Alabama.

 

One of the AIAC's continuing accomplishments is its scholarship program. The AIAC offers annual scholarships to Native American residents of Alabama pursuing a college degree within the state. To qualify, students must be enrolled in the federal/state recognized tribe for a minimum of three years and meet his or her tribe's internal qualifications. These scholarships give special considerations to students pursuing nursing, medical, veterinary, and pharmacy degrees. In addition to the scholarships, the AIAC sponsors the Ms. Indian Alabama Pageant, with the winner receiving a $5,000 scholarship.

 

Since its inception, the AIAC has sponsored economic development workshops and created the Alabama Indian Small Business Association; the commission maintains a list of Indian-operated businesses in the state. The Alabama Indian Community Loan Fund was created to help find organizations to invest in Indian businesses. (The casinos and hotels of the Poarch Band are perhaps the most visible projects undertaken in the state.) In addition, the commission has worked with historical organizations, including the Alabama Department of Archives and History for an ethnic studies program. The AIAC has raised warnings about the destruction of historic sites and collaborated with the Alabama Historical Commission on a statewide historic preservation plan.

 

Piqua Shawnee

Piqua Shawnee Tribe

"Piqua Shawnee"