|Map of Early Native American Indian Tribes
|Map of Early Native American Indian Tribes
|Oklahoma Native American Settlement Map
|Oklahoma Settlement Map of Native Americans
American Indians, aka Native Americans, living in Oklahoma have
a complicated, interesting and unique history. Their story involves hardship, tribal and individual victories, clashes of
cultures, and juxtaposed realities with the American mainstream. Several themes resonate throughout the history of Oklahoma
Indians, and they all involve a Native reality of physical and metaphysical forces. Understanding these themes gives much
insight into the Indian identity. Adaptation and adjustment, always an important part of Native cultures, became an integral
part of Oklahoma Indian lives, especially after removal to Indian Territory, as tribal communities rebuilt their governments and medicine people reestablished ceremonial ways.
The story of Oklahoma Indians begins with the people already here many centuries
ago, the indigenous Spiro Mound builders, 500 to 1300 A.D. Regulators of early trade, these proud people flourished as an
extension of the Mississippian mound builders east of the great Mississippi River. In the following generation early people
settled along rivers: indigenous Caddoans (Caddo, Wichita, and Pawnee), Siouans (Quapaw and Osage), and Athapascans (Plains
Apache). The early Spanish explorer Francisco Vásquez de Coronado recorded observations of Indian activities during the sixteenth
century, and his men encountered Plains tribes hunting and raiding in this part of the vast West. Kiowa, Comanche, Arapaho,
and Apache raided into the region and claimed hunting territories. The Cheyenne also used the region.
For Native peoples, the early
decades of the nineteenth century became the period of "Indian Removal." Over a period of years in the 1830s the U.S. government removed eastern
Indian tribes to Indian Territory. These people included the Cherokee, Creek, Seminole, Chickasaw, and Choctaw. Other
southeastern tribes included the Alabama. Later, around the time of the Civil War and afterward, removed tribes from the Northeast
would join them the Delaware, Sac and Fox, Shawnee, Potawatomi, Kickapoo, Peoria, Ottawa, Wyandotte, Seneca, and Iowa. Prairie
tribes included the Kaw, Ponca, Otoe, and Missouri. The Indian Wars of the 1870s produced "reservations" in the Oklahoma region
for Plains tribes such as the Comanche, Kiowa, Cheyenne, Arapaho, and others. Further western tribes represented here included
the Nez Perce and Modoc. In the end, the U.S. government removed a total of sixty-seven different tribes. All of these peoples
and their communities developed cultures whose traditions have survived today in spite of several setbacks due to contact
After Indian Removal and reservation making brought them here, these Native
peoples adapted to the environmental conditions and climate. Elemental forces of creation the sun, water, earth, and wind
guided their daily lives. Daily rituals of life and many traditional ceremonies continued to be practiced on a regular basis
and continued to evolve as the indigenous cultures reemerged and re-adapted to new conditions. The oral tradition of storytelling
preserved legends about important leaders and events and also recorded verbal accounts of new experiences and leaders. Thus,
tribal accounts of the past continue to be based on oral tradition, rather than written, documentary sources.
The survival and success of Oklahoma Indians incorporates several significant
themes. One theme involves a learned, shared experience that comprises a presumptive "collective identity" called "Oklahoma
Indian." It has been said by many non-Oklahoma Indians and noted by other people that Oklahoma Indians are "different." But
why? Perhaps they are so because of the collective experience of tragedy and triumph, defeat and survival, destruction and
reconstruction, a shared fate of having to overcome setbacks and being forced to rebuild their communities and their nations
several times. Oklahoma Indians are much like the metaphorical phoenix rising from the ashes in a rebirth. Each time, Oklahoma
Indians have had to reconstruct their families, homes, communities, and nations.
A second theme involves the Indian view of the universe, of the physical and
metaphysical worlds that comprise the Indian universe. The reality of Oklahoma Indians is one that comprises seeming contradictions:
on the one hand, there is a continuation of traditional values and beliefs, deriving from their ancient forefathers from all
parts of America. On the other hand, there is a progressive outlook. This "Indianness" is usually manifested via mixed-bloods
raised in the Oklahoma Indian communities. Oklahoma Indians are steeped in this Native ethos. The tribes of Oklahoma carried
the ethos, the beliefs, with them during their removals to the Indian Territory, and it sustained them while they rebuilt
their fires of communities during the nineteenth century.
In this Native mind set, physical and metaphysical dimensions work in tandem,
so that dreams, visions, and aberrations are very much a part of the reality and the "day" consciousness of Indian people.
In addition, Oklahoma Indians who hold closest to their traditional beliefs also bear witness to the influence of ghosts,
spirits, and witches in their lives. Indian traditionalists believe that spiritual beings have control over their lives, and
they use protective medicines and take precautions to keep themselves safe. In this kind of life, the metaphysical is more
powerful than the physical world, and certain ceremonies and important rites need to be performed in order to ensure that
greater powers will give protection or bestow blessings. Whether ultra-traditional or progressive, the vast majority of these
people are industrious, hard-working, educated, and intelligent.
A third theme involves the traditional Native belief in devotion to family
and community, with a corresponding de-emphasis on the "individual" person. In this scheme of things, a natural democracy
exists among human beings, flora, and fauna; a physical creation such as a river, a meadow, a mountain, or a cloud also has
a life and a spirit. Man is not above nature. All things are related. Within this natural democracy, the Creator made a universe
of four elements earth, fire, water, and air. From earth springs life; fire, also represented by sun, gives light and warmth;
water, a substance necessary for life, is also symbolized by blood; and air is not only the oxygen for breathing but is also
the wind of a tornado or even a song carried on the wings of the wind. Indians believe in fate and believe certain things
were meant to be, since all is in order according to the Creator.
Thus, Native logic is guided by the knowledge that the metaphysical and physical
forces both operate in life, by thinking from a communal perspective, and also by thinking in a circular pattern. As nonlinear
people, Indians are cyclical by nature. Day changing into night is a cycle, the full moon's monthly repetition is another
cycle, and the seasons rotate as well. Life itself, then, is a rotation of circles. Indian peoples' concept of time is that
their stories, transmitted through the oral tradition, enliven the past, and that prophecies bring the future back to the
present in a time continuum. This is Indian reality; this is the thought pattern of Oklahoma traditional Indians. Nonlinear
reality is a powerful theme in the Oklahoma Indian experience.
The presence of the white man and development of the United States government
and its military brought radical change to Indians in their home regions. It also brought about the forced removal of Indian
nations from many parts of the United States to what was called Indian Territory. The ensuing destruction of Native peoples'
settled lives also reflects the history of Oklahoma and that of Oklahoma Indians. Moving fires is another powerful theme in
native traditional history because the people had to camp frequently during the sad process of being forced to come to Indian
Territory. Many died along the trail; hence, the people created a new terminology to describe the experience: the Trail of Tears, or the Trail of Courage (also called Trail of Death) in the case of the Potawatomi.
|Map of Native American Lands
During the 1840s and 1850s missionaries, especially the Baptists, Methodists,
and Presbyterians, worked among the tribes to help the people, and in the process they converted many Indians to Christianity.
Thereafter, many Indians practiced both Christianity and traditional beliefs and continued to do so even into the twenty-first
century. Many tribal leaders viewed education as an important social mechanism, and schools were built all over the Indian
nations during the pre Civil War years.
In the 1860s the United States and also the territories became embroiled in
the struggle between North and South. Forced to fight for the Confederacy, the tribes of Indian Territory suffered much devastation
and death in their homeland, and their lives were uprooted again. The largest conflict of the American Civil War in Oklahoma
was the Battle of Honey Springs on July 17, 1863. Involving nine thousand soldiers, it represented a turning of the war in
favor of the North. Gen. Stand Watie, a Cherokee, was the last Confederate general to surrender. A Union victory, and the tribes'
allegiance to the Confederacy, compelled retaliation by the United States. Forced to sign the Reconstruction Treaties of 1866,
the Five Civilized Tribes found their lands reduced in order for the U.S. to move more western tribes
into Indian Territory. Subsequently, railroads were allowed across Indian lands. Despite these hardships, the tribes rebuilt
their lives and rekindled community fires again during the era that mainstream historians call Reconstruction. Mixed-blood
Indians and all of those who were progressive toward the ways of the white man believed that seminaries, missions, and schools
were important and continued building them.
In the late nineteenth century Oklahoma Indians of all tribes and nations
experienced a new federal Indian policy, much of which was aimed at destroying de facto tribal sovereignty by ending the traditional
Indian system of tribal, rather than individual, land ownership. The much-debated Dawes Severalty Act (General Allotment Act)
of 1887 promised individual land ownership and U.S. citizenship to American Indians. Although the Oklahoma tribes of the eastern
half of the Indian Territory at first were exempt from the Dawes Act, successive amendments to the law began the process of
allotment of tribal lands to individual Indians. The Jerome Commission and Dawes Commission carried out the surveying and
distributing of allotments to the tribes. The recipients were registered in what came to be called the Dawes Rolls of tribal
memberships. Over all, allotment of tribal land stripped Oklahoma Indian nations of about twenty-seven million acres.
Then came an in-migration of fifty thousand non-Indian settlers with the first
land opening, the Land Run of April 22, 1889, into the Unassigned Lands of central Oklahoma. Within the next two decades additional
land lotteries brought hundreds of thousands more outsiders into the territories, but primarily into the western half of present
Oklahoma. Cattlemen and mining interests in southeastern Indian Territory increased pressure for white ways among the tribes
and caused political strife within tribes as Indian Territory became increasingly open to white opportunists.
The Curtis Act of 1898, designed to permanently dissolve all formal tribal
governments, cancelled reservation status and nullified tribal schools and judicial systems. Political pressure for statehood
compelled Indian tribes to push for a state of their own, called the State of Sequoyah, but they had little lobbying power
in Washington. Despite these setbacks, and despite the federal demand for the end of tribal sovereignty, informal government
still ran most tribes' affairs. The Indian nations did not disappear.
They rebuilt again following Oklahoma statehood in 1907, when federal paternalism
suppressed their sovereignty. Of an estimated ten thousand American Indians who served in World War I for the United States,
many of them from Oklahoma. Although many Oklahoma Indians became U.S. citizens upon receiving land allotments, they ultimately
lost their lands by fraud and deception from white opportunists.
During the Great Depression that began in 1929 and held on into the 1930s,
Indian communities suffered as did all Americans. Many Oklahoma Indians moved westward during the Dust Bowl years. An increasing
Native population in California was part of the now-famous Dust Bowl migration.
Like the Dawes Act, the Indian Reorganization Act (IRA) of 1934 exempted American
Indians of Oklahoma. Two years later the Oklahoma Indian Welfare Act extended IRA provisions, allowing Oklahoma Indians to
reestablish tribal entities and Indian communities into Native governments patterned after the U.S. government. Other provisions
of this Indian New Deal legislation helped Oklahoma Indian communities, as well as communities throughout Indian Country,
to pull through the Great Depression.
The sudden entrance of the United States into World War II in 1941 encouraged
many Oklahoma Indian young men to join the armed services. Oklahoma Indians, many of whom were already members of National
Guard units, filled a noticeable portion of the ranks of the U.S. Army's famed Forty-fifth Division. Serving courageously,
Oklahoma Indians earned many medals. Ernest Childers, a Muscogee Creek, and Jack Montgomery, a Cherokee, won Congressional
Medals of Honor. They were the only Native Americans to win the nation's highest military honor in World War II. Following
the war, Congress recognized the United Keetoowah Band of Indians under the Oklahoma Indian Welfare Act, but further recognition
of tribes in general halted in the following decade.
|Oklahoma and Indian Territories Map
|Map of Five Civilized Tribes in 1890s
The Five Civilized Tribes is the term applied to five American Indian (aka Native American) nations:
the Cherokee, Chickasaw, Choctaw, Creek, and Seminole. They were considered civilized by white society because they had
adopted many of the colonists' customs and had generally good relations with their neighbors.
Termination, a new federal Indian policy of the 1950s and 1960s, once again
threatened to end all tribal self-government, but Oklahoma tribes were able to avoid the final ending of trust obligations
by the United States. Tribal governments remained under the firm control of the Bureau of Indian Affairs of the Department
of the Interior. The Relocation Program of 1952, however, affected many individual Oklahoma Indians by sending them to major
cities for employment and housing. This program continued until the early 1970s and in many instances had negative consequences
for Native family life.
The cycle of change continued through the twentieth century. In 1975 the Indian
Self-Determination and Education Assistance Act supported and reinforced tribal governments. As a result of the IRA legislation
and Indian self-determination policy, American Indians in Oklahoma formed thirty-nine tribal governments that have been federally
recognized. These nations exercise powers of self-government, including business councils, and many have tribal courts with
law enforcement. These tribal governments and communities have formed a positive relationship with the state of Oklahoma,
and their progress in the last decades of the twentieth century truly reflect Oklahoma's deep heritage as the "Land of the
Self-determination was a modest boon to the Oklahoma Indian community's economy.
By the end of the twentieth century twenty-three bingo and gaming operations were owned by the tribes in Oklahoma. Eight tribes
the Choctaw Nation, Citizen Band of Potawatomi Nation, Comanche Indian Tribe, Iowa Tribe, Miami Tribe, Modoc Tribe of Oklahoma,
Otoe-Missouri Tribe, and Tonkawa Tribe of Indians had successfully negotiated gaming compacts with the State of Oklahoma.
In addition to gaming, the Oklahoma tribes invested in various businesses and industries, and their success produced tribal
programs of college scholarships, elder care, health care services, and other social services. Old fires of communal life
were renewed as the Oklahoma tribes developed new economic and health programs to assist their peoples.
Cultural revitalization among Oklahoma's Indian communities has followed the
national pattern from the 1920s. The pan-Indian movements of the early and mid-twentieth century, as well as cultural activities
generated by the Indian Arts and Crafts Act of 1935 and the 1978 American Indian Religious Freedom Act, motivated many tribes
to reinstate traditional sacred rites and ceremonies and also to present public events expressing Native community identity.
For example, many tribes now host an annual heritage day, festival, or homecoming. Powwows and dances, both private and public,
became regular community activities in the late twentieth century. Revival of arts and crafts also became important as forces
to unify Native communities and also to generate much-needed income. Tribal historic preservation officers monitor threats
to sites important in the community's history. Many tribes have opened museums at tribal headquarters complexes. Most importantly,
because the survival of language is the key to the survival of culture, many Oklahoma tribes have instituted preservation
policies and activities, such as language classes and dictionary compilation projects.
The Oklahoma Indian experience is a collective saga of many encounters with
external forces that caused permanent changes to traditional communities. All of the recurring themes of Indian removal, renewed
tribalism, moving fires, destruction, rebirth, Native ethos, Native sovereignty, identity, and inherent communal beliefs comprise
a collective epic. It reflects the Native peoples' strength and traditionalism within a Native reality that experienced and
successfully withstood abrupt changes. These resilient people have integrated a successful dichotomy (traditionalism and progressivism)
as a part of their lives and prosperity.
(Sources listed at bottom of page.)
Viewing: The Trail of Tears: Cherokee Legacy (2006), Starring: James Earl Jones and Wes Studi; Director: Chip Richie, Steven R. Heape.
Description: The Trail Of Tears: Cherokee Legacy is an engaging two
hour documentary exploring one of America's darkest periods in which President Andrew Jackson's Indian Removal Act of 1830 consequently
transported Native Americans of the Cherokee Nation to the bleak and unsupportive Oklahoma
Territory in the year 1838. Deftly presented by the talents of Wes Studi
(The Last of the Mohicans, Dances With Wolves, Bury My Heart at Wounded Knee, Crazy Horse, 500 Nations, Comanche Moon), James
Earl Jones, and James Garner, The Trail Of Tears: Cherokee Legacy also includes narrations of famed celebrities Crystal Gayle,
Johnt Buttrum, Governor Douglas Wilder, and Steven R. Heape. Continued below...
Cherokee Nation members which add authenticity to the production… A welcome DVD addition to personal, school, and community
library Native American history collections. The Trail Of Tears: Cherokee Legacy is strongly recommended for its informative
and tactful presentation of such a tragic and controversial historical occurrence in 19th century American history.
Reading: Trail of Tears: The
Rise and Fall of the Cherokee Nation. Description: One of the many ironies
of U.S. government policy toward Indians
in the early 1800s is that it persisted in removing to the West those who had most successfully adapted to European values.
As whites encroached on Cherokee land, many Native leaders responded by educating their children, learning English, and developing
plantations. Such a leader was Ridge, who had fought with Andrew Jackson against the British. Continued below...
As he and other
Cherokee leaders grappled with the issue of moving, the land-hungry Georgia legislators, with the aid of Jackson, succeeded
in ousting the Cherokee from their land, forcing them to make the arduous journey West on the infamous "Trail of Tears." ...A
treasured addition for the individual remotely interested in American Indian history as well as general American
Viewing: 500 Nations
(372 minutes). Description: 500 Nations is an eight-part documentary (more than 6 hours and that's not including its interactive CD-ROM
filled with extra features) that explores the history of the indigenous peoples of North and Central America, from pre-Colombian
times through the period of European contact and colonization, to the end of the 19th century and the subjugation of the Plains
Indians of North America. 500 Nations utilizes historical texts, eyewitness
accounts, pictorial sources and computer graphic reconstructions to explore the magnificent civilizations which flourished
prior to contact with Western civilization, and to tell the dramatic and tragic story of the Native American nations' desperate
attempts to retain their way of life against overwhelming odds. Continued below...
word "Indian," and most will conjure up images inspired by myths and movies: teepees, headdresses, and war paint; Sitting
Bull, Geronimo, Crazy Horse, and their battles (like Little Big Horn) with the U.S. Cavalry. Those stories of the so-called
"horse nations" of the Great
Plains are all here, but so is a great deal more. Using impressive computer imaging, photos, location film footage
and breathtaking cinematography, interviews with present-day Indians, books and manuscripts, museum artifacts, and more, Leustig
and his crew go back more than a millennium to present an fascinating account of Indians, including those (like the Maya and
Aztecs in Mexico and the Anasazi in the Southwest) who were here long before white men ever reached these shores.
the arrival of Europeans like Columbus, Cortez, and DeSoto that marked the beginning of the end for the Indians. Considering
the participation of host Kevin Costner, whose film Dances with Wolves was highly sympathetic to the Indians, it's no bulletin
that 500 Nations also takes a compassionate view of the multitude of calamities--from alcohol and disease to the corruption
of their culture and the depletion of their vast natural resources--visited on them by the white man in his quest for land
and money, eventually leading to such horrific events as the Trail of Tears "forced march," the massacre at Wounded Knee,
and other consequences of the effort to "relocate" Indians to the reservations where many of them still live. Along the way,
we learn about the Indians' participation in such events as the American Revolution and the War of 1812, as well as popular
legends like the first Thanksgiving (it really happened) and the rescue of Captain John Smith by Pocahontas (it probably didn't).
Reading: The Cherokee Nation: A History. Description: Conley's book, "The Cherokee Nation: A History" is an eminently
readable, concise but thoughtful account of the Cherokee people from prehistoric times to the present day. The book is formatted
in such a way as to make it an ideal text for high school and college classes. At the end of each chapter is a source list
and suggestions for further reading. Also at the end of each chapter is an unusual but helpful feature- a glossary of key
terms. The book contains interesting maps, photographs and drawings, along with a list of chiefs for the various factions
of the Cherokee tribe and nation. Continued
to being easily understood, a principal strength of the book is that the author questions some traditional beliefs and sources
about the Cherokee past without appearing to be a revisionist or an individual with an agenda in his writing. One such example
is when Conley tells the story of Alexander Cuming, an Englishman who took seven Cherokee men with him to England
in 1730. One of the Cherokee, Oukanekah, is recorded as having said to the King of England: "We look upon the Great King George
as the Sun, and as our Father, and upon ourselves as his children. For though we are red, and you are white our hands and
hearts are joined together..." Conley wonders if Oukanekah actually said those words and points out that the only version
we have of this story is the English version. There is nothing to indicate if Oukanekah spoke in English or Cherokee, or if
his words were recorded at the time they were spoken or were written down later. Conley also points out that in Cherokee culture,
the Sun was considered female, so it is curious that King George would be looked upon as the Sun. The "redness" of Native
American skin was a European perception. The Cherokee would have described themselves as brown. But Conley does not overly
dwell on these things. He continues to tell the story using the sources available. The skill of Conley in communicating his
ideas never diminishes. This book is highly recommended as a good place to start the study of Cherokee history. It serves
as excellent reference material and belongs in the library of anyone serious about the study of Native Americans.
Reading: The Cherokee Removal: A Brief History with Documents (The Bedford Series in History and Culture) (Paperback). Description: This book tells the compelling story of American ethnic cleansing against the Cherokee nation through an admirable
combination of primary documents and the editors' analyses. Perdue and Green begin with a short but sophisticated history
of the Cherokee from their first interaction with Europeans to their expulsion from the East to the West; a region where Georgia, North Carolina, Tennessee,
and Alabama connect. The reader is directed through a variety
of documents commenting on several important themes: the "civilizing" of the Cherokee (i.e. their adoption of European culture),
Georgia's leading role in pressuring the Cherokee off their land and demanding the federal government to remove them by force,
the national debate between promoters and opponents of expulsion, the debate within the Cherokee nation, and a brief look
at the deportation or forced removal. Continued
the voices of the Cherokee and the framers of the debate, it allows the reader to appreciate the complexity of the situation.
Pro-removal Americans even made racist judgments of the Cherokee but cast and cloaked their arguments in humanitarian rhetoric.
Pro-emigration Cherokee harshly criticize the Cherokee leadership as corrupt and possessing a disdain for traditional Cherokee
culture. American defenders and the Cherokee leadership deploy legal and moral arguments in a futile effort to forestall American
violence. “A compelling and stirring read.”
Reading: Atlas of the North
American Indian. Description: This unique resource covers the entire history, culture, tribal
locations, languages, and lifeways of Native American groups across the United States,
Canada, Central America, Mexico, and the Caribbean. Thoroughly updated, Atlas of the
North American Indian combines clear and informative text with newly drawn maps to provide the most up-to-date political and
cultural developments in Indian affairs, as well as the latest archaeological research findings on prehistoric peoples. The
new edition features several revised and updated sections, such as "Self-Determination," "The Federal and Indian Trust Relationship
and the Reservation System," "Urban Indians," "Indian Social Conditions," and "Indian Cultural Renewal." Continued below...
information includes: a revised section on Canada, including Nunavut, the first new Canadian territory created since 1949,
with a population that is 85% Inuit; the latest statistics and new federal laws on tribal enterprises, including a new section
on "Indian Gaming"; and current information on preferred names now in use by certain tribes and groups, such as the use of
"Inuit" rather than "Eskimo."
BIBLIOGRAPHY: Jeffrey Burton, Indian Territory and the United States, 1866-1906:
Courts, Government, and the Movement for Oklahoma Statehood (Norman: University of Oklahoma Press, 1995). Robert J. Conley,
The Witch of Goingsnake and Other Stories (Norman: University of Oklahoma Press, 1988). Mary B. Davis, ed., Native America
in the Twentieth Century: An Encyclopedia (New York: Garland Publishing, Inc., 1994). Angie Debo, And Still The Waters Run:
The Betrayal of the Five Civilized Tribes (Princeton, N. J.: Princeton University Press, 1940; reprint, Norman: University
of Oklahoma Press, 1984). Angie Debo, The Road to Disappearance: A History of the Creek Indians (Norman: University of Oklahoma
Press, 1941). Angie Debo, The Rise and Fall of the Choctaw Republic (2d ed.; Norman: University of Oklahoma Press, 1961).
Clyde Ellis, To Change Them Forever: Indian Education at the Rainy Mountain Boarding School, 1893-1920 (Norman: University
of Oklahoma Press. 1996). Dianna Everett, The Texas Cherokees: A People Between Two Fires, 1819-1840 (Norman: University of
Oklahoma Press, 1990). Sandra Faiman-Silva, Choctaws at the Crossroads: The Political Economy Class and Culture in the Oklahoma
Timber Region (Lincoln: University of Nebraska Press, 1997). Grant Foreman, Advancing the Frontier, 1830-1860 (Norman: University
of Oklahoma Press, 1933). Grant Foreman, The Five Civilized Tribes: Cherokee, Chickasaw, Choctaw, Creek, Seminole (Norman:
University of Oklahoma Press, 1934). Grant Foreman, Indian Removal: The Emigration of the Five Civilized Tribes of Indians
(Norman: University of Oklahoma Press, 1932). Kenny Franks, Stand Watie and the Agony of the Cherokee Nation (Memphis, Tenn.:
Memphis State University Press, 1979). Arrell M. Gibson, The Chickasaws (Norman: University of Oklahoma Press, 1972). James
H. Howard, with Willie Lena, Oklahoma Seminoles, Medicines, Magic, and Religion (Norman: University of Oklahoma Press, 1984).
Jack F. Kilpatrick and Anna G. Kilpatrick, Friends of Thunder: Folktales of the Oklahoma Cherokee (Norman: University of Oklahoma
Press, 1994). Georgia Rae Leeds, The United Keetoowah Band of Cherokee Indians in Oklahoma (New York: Peter Lang, 1996). Daniel
L. Littlefield, Jr., Alex Posey, Creek Poet, Journalist, & Humorist (Lincoln: University of Nebraska Press, 1991). Daniel
L. Littlefield, Jr., and Carol A. Petty Hunter, eds., The Fus Fixico Letters (Lincoln: University of Nebraska Press, 1993).
K. Tsianina Lomawaima, They Called It Prairie Light: The Story of Chilocco Indian School (Lincoln: University of Nebraska
Press, 1994). William McLoughlin, The Cherokee Ghost Dance (Macon, Ga.: Mercer University Press, 1984). Edwin C. McReynolds,
The Seminoles (Norman: University of Oklahoma Press, 1957). Wilma Mankiller and Michael Wallis, Mankiller: A Chief and Her
People (New York: St. Martin's Press, 1993). V. V. Masterson, The Katy Railroad and the Last Frontier (Norman: University
of Oklahoma Press, 1953). John Joseph Mathews, The Osages: Children of the Middle Waters (Norman: University of Oklahoma Press,
1961). Amos D. Maxwell, The Sequoyah Constitutional Convention (Boston: Meador Publishing Co., 1953). Katja May, African Americans
and Native Americans in the Creek and Cherokee Nations, 1830s to 1920s (New York: Garland Publishing, Inc., 1996). William
C. Meadows, Kiowa, Apache, and Comanche Military Societies: Enduring Veterans, 1800 to the Present (Austin: University of
Texas Press, 1999). Howard L. Meredith, Bartley Milam: Principal Chief of the Cherokee Nation (Muskogee, Okla.: Indian University
Press. 1985). Devon A. Mihesuah, Cultivating the Rosebuds: The Education of Women at the Cherokee Female Seminary, 1851-1909
(Urbana: University of Illinois Press, 1993). H. Craig Miner, The Corporation and the Indian: Tribal Sovereignty And Industrial
Civilization in Indian Territory, 1865-1907 (Columbia: University of Missouri Press, 1976). James D. Morrison, The Social
History of the Choctaw Nation: 1865-1907 (Durant, Okla.: Creative Informatics, Inc., 1987). Theda Perdue, ed., Nations Remembered:
An Oral History of the Five Civilized Tribes, 1865-1907 (Westport, Conn.. Greenwood Press, 1980). Carl C. Rister, Land Hunger:
David L. Payne and the Boomers (Norman: University of Oklahoma Press, 1942). Christine Schultze and Benton R. White, Now the
Wolf Has Come: The Creek Nation in the Civil War (College Station: Texas A&M University Press, 1996). George A. Schultz,
An Indian Canaan: Isaac McCoy and the Vision for an Indian State (Norman: University of Oklahoma Press, 1972). Alexander Spoehr,
Changing Kinship Systems: A Study in the Acculturation of the Creeks, Cherokee, and Choctaw (Chicago: Field Museum of Natural
History, 1947). Emmet Starr, History of the Cherokee Indians and Their Legends and Folk Lore (Oklahoma City, Okla.: The Warden
Co., 1921; reprinted Tulsa, Okla.: Oklahoma Yesterday Publications, 1984). Rennard A. Strickland, Fire and the Spirits: Cherokee
Law from Clan to Court (Norman: University of Oklahoma Press, 1975). Rennard Strickland, The Indians of Oklahoma (Norman:
University of Oklahoma Press, 1981). John R. Swanton, Social Organization and Social Usage of the Indians of the Creek Confederacy,
Forty-Second Annual Report of the Bureau of American Ethnology, 1924-25 (Washington, D.C.: Smithsonian Institution, 1928).
William R. Unrau, Mixed-bloods and Tribal Dissoluton: Charles Curtis and the Quest for Indian Identity (Lawrence: University
of Kansas Press, 1989). Mary Jane Warde, George Washington Grayson and the Creek Nation, 1843-1920 (Norman: University of
Oklahoma Press, 1999). Morris L. Wardell, A Political History of the Cherokee Nation, 1838-1907 (Norman: University of Oklahoma
Press, 1938). Terry P. Wilson, The Underground Reservation: Osage Oil (Lincoln: University of Nebraska Press, 1985). Grace
Steele Woodward, The Cherokees (Norman: University of Oklahoma Press, 1963). Muriel H. Wright, A Guide to the Indian Tribes
of Oklahoma (Norman: University of Oklahoma Press, 1951).
© Oklahoma Historical Society