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Speaker 1: M. Takoma was the most remarkable Native American leader in

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Speaker 1: all of American history. He was a man that tried

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Speaker 1: to unite the tribes to hold the Ohio Valley and

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Speaker 1: the Midwest against American expansion. But his leadership was of

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Speaker 1: such a great nature. His leadership was so grand that

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Speaker 1: he was admired not only by Native American people, but

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Speaker 1: by the Americans who have posed him, and he has

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Speaker 1: emerged as a major folk hero throughout all of the

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Speaker 1: United States. On this episode, we're neck deep in the

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Speaker 1: murky waters of American identity. We're peering into the life

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Speaker 1: of the Shawnee leader two Kumsa. I want to understand

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Speaker 1: his social political context, the foundations of what built him

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Speaker 1: while trying to understand the extraordinary leadership of this man

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Speaker 1: whose name means a panther crossing the sky. He was

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Speaker 1: a hunter, a warrior, and exceptional orator. He was a

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Speaker 1: revolutionary leader, considered a genius, and though he was an

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Speaker 1: enemy of the United States, his legacy was grafted into

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Speaker 1: our national character. And I believe that he's an American hero.

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Speaker 1: In this series, we're gonna hear from the current chief

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Speaker 1: of the Shawnee Nation, Chief Ben Barnes and New York

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Speaker 1: Times bestselling author Robert Morgan. We'll hear from Peter Cosens

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Speaker 1: and acclaimed historian and author, and from Native American historian

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Speaker 1: Dr Dave Edmonds. We got these guys stacked in here deep,

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Speaker 1: and in all my work on this here Burgary's podcast.

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Speaker 1: I don't think I've ever had to dig as deep

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Speaker 1: into the American bone yard to get the goods. I

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Speaker 1: really doubt that you're gonna want to miss this one.

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Speaker 1: My name is Clay Nukelem, and this is the Bear

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Speaker 1: Grease Podcast, where we'll explore things forgotten but relevant, search

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Speaker 1: for insight and unlikely places, and where we'll tell the

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Speaker 1: story of Americans who lived their lives close to the land,

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Speaker 1: presented by f HF gear, American made purpose built hunting

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Speaker 1: and fishing gear that's designed to be as rugged as

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Speaker 1: the places we explore. The being within. Communing with past

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Speaker 1: ages tells me that once nor lately there was no

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Speaker 1: white man on this continent, that it then belonged to

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Speaker 1: the Red Man. Children of the same parents placed on

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Speaker 1: it by the great spirit that made them to keep it,

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Speaker 1: to traverse it, to enjoy its productions, and to fill

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Speaker 1: it with the same race, once a happy race, since

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Speaker 1: made miserable by the white people, who are never contented,

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Speaker 1: but always encroaching the way. And the only way to

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Speaker 1: check and stop this evil is for all red men

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Speaker 1: to unite in claiming a common and equal right in

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Speaker 1: the land, as it was at first and should be yet,

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Speaker 1: for it never was divided, but belongs to all for

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Speaker 1: the use of each, For no part has a right

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Speaker 1: to sell, even to each other, much less to strangers,

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Speaker 1: those who want all and will not do with less.

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Speaker 1: Two cups spoken to William Henry Harrison in eight ten,

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Speaker 1: Two CUMPSA. I'd like you to take an inventory of

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Speaker 1: everything you know about him. Did you know what tribe

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Speaker 1: was from when he was alive? Have you heard of

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Speaker 1: towns or businesses or people named after him? If you're

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Speaker 1: an American, I'm certain you've heard his name. And if

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Speaker 1: you're into how things came to be as they are

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Speaker 1: on this continent, you'll want to know what he did

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Speaker 1: and if things had just gone slightly different for him,

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Speaker 1: these contiguous United States we know today would have an

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Speaker 1: Indian nation occupying the likes of what is now Ohio, Indiana, Illinois, Michigan,

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Speaker 1: and Wisconsin. Maybe even bigger. Two Comes to command of

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Speaker 1: the largest Native American forces ever rallied against the United States,

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Speaker 1: larger even than any of the Indian wars of the West.

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Speaker 1: And interesting to me, Two comesa is considered by many

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Speaker 1: to be one of the greatest orators in American history.

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Speaker 1: That's right, all of American history. I'm in search of

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Speaker 1: learning who this man was and what drove him to

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Speaker 1: his death on the battlefield on a cool October day

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Speaker 1: in eighteen thirteen. His passing scattered to the winds the

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Speaker 1: unified Native American forces and marked the end of their

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Speaker 1: most serious resistance east of the Mississippi, and soon after

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Speaker 1: most of the weakened tribes moved west. Two Comes to

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Speaker 1: his death was the end of an epoch of governance

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Speaker 1: of the great Native American civilizations in the eastern one

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Speaker 1: third of this continent. But much of his life doesn't

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Speaker 1: make sense to me, and I need answers. Well, why

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Speaker 1: don't you begin with the paradox of comps being for

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Speaker 1: most of his life an enemy of the United States,

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Speaker 1: but being one of the most celebrated people of that

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Speaker 1: era by Americans, but on stamps the statues to him, Now,

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Speaker 1: why would that be Why would he be so celebrated

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Speaker 1: in the country he fought again? That was the voice

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Speaker 1: of New York Times bestselling author Robert Morgan. He was

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Speaker 1: also the author of The Boon Biography, which me and

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Speaker 1: Steve Rinella love so much. I'm after the answer to

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Speaker 1: his question, why did our young country love this man

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Speaker 1: who would today be labeled a domestic terrorist. But let's

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Speaker 1: get things straight from the beginning. We're all gonna have

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Speaker 1: to gather up and put on our learning caps if

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Speaker 1: we even want to pretend to understand what was actually

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Speaker 1: going on with Twokumpsa. If you want to listen to

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Speaker 1: some soft rock and scroll through TikTok, then this series

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Speaker 1: probably isn't going to be your favorite. So first of all,

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Speaker 1: you can't talk about two Kumsa without talking about his brother,

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Speaker 1: Tim Squattawa, also known as the Prophet. These boys are

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Speaker 1: inseparable and started a movement or a revolution that sought

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Speaker 1: to stifle the expansion of the United States and unite

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Speaker 1: the Indian tribes like never before into one Indian nation.

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Speaker 1: A Pan Indian confederacy. Bam, that's it. That's the term.

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Speaker 1: You gotta remember, Pan Indian Confederacy. It's everything in this story.

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Speaker 1: But Two Comes his life was so much bigger than

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Speaker 1: just being a military leader. He was called a genius

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Speaker 1: by US President William Henry Harrison. We're now going to

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Speaker 1: hear from Dr Dave Edmonds of the University of Texas

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Speaker 1: at Dallas. He's a distinguished author with more accolades related

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Speaker 1: to Native American history than we've got room to tell.

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Speaker 1: He's going to help set the context for Two Comes

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Speaker 1: to his life. I mean, first of all, Two Comes

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Speaker 1: is a remarkable man. He's one of the few Native

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Speaker 1: American leaders that his opponents at the time admired. You.

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Speaker 1: You almost never find any kind of historical reference to

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Speaker 1: Two Comes that's negative. And the more you read about him,

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Speaker 1: he's it's it's some way that's sort of hard to

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Speaker 1: do biography of him, because it's he kind of transcends

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Speaker 1: history and folklore and this figure emerges out of there

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Speaker 1: when when the movement first starts, he's not mentioned. Everything

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Speaker 1: that's mentioned is this prophet, this prophet, this strange man.

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Speaker 1: And so as time went on, I began to realize

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Speaker 1: that the movement starts sort of as a as a

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Speaker 1: religious movement, it becomes his brother. And but at this time.

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Speaker 1: Things are very bad for tribal people in the Midwest.

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Speaker 1: I mean, they're losing their lands. There have been a

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Speaker 1: lot of diseases that have swept through. Some of them

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Speaker 1: have been picked up and partying beginning to move them west.

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Speaker 1: Things are just going very bad. It seems like the

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Speaker 1: world is kind of collapsing around them. And the Shawnees

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Speaker 1: believe that there are two forces in the world. There's

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Speaker 1: the Master of Life, which is the major power in

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Speaker 1: the universe. What you want out of life is harmony,

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Speaker 1: to of the way the Master of Life wants you

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Speaker 1: to live. But there's a bad force in it, to

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Speaker 1: the Great the Great Serpent. And these forces fly back

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Speaker 1: and forth. And many of them believe that by in

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Speaker 1: the eighteen or eighteen hundreds that the Great Serpent was

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Speaker 1: was gaining the upper ground. The Great Serpent was gaining

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Speaker 1: the upper ground. When you look at what was happening

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Speaker 1: to their civilization, it's hard to argue with their synopsis

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Speaker 1: and the proceeding four hundred years. As much as eight

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Speaker 1: of the Native American population was killed by disease brought

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Speaker 1: over by Europeans, let alone the amount killed in warfare.

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Speaker 1: Perhaps some Norse colonies were established in North America as

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Speaker 1: early as one thousand BC, but systematic European exploration and

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Speaker 1: colonization began in the late fourteen hundreds. My friend Taylor

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Speaker 1: Keen of the Omaha Tribe says that the idea that

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Speaker 1: Europeans landed in an uninhabited wilderness just isn't true. There

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Speaker 1: us no wilderness, but rather a great civilization. But the

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Speaker 1: world view of the inhabitants, their land, ethic, and every

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Speaker 1: possible ideology of how a human should live was different

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Speaker 1: than the Europeans. To them, it looked like wilderness. To

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Speaker 1: the Native Americans, it looked like a well ordered, established civilization.

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Speaker 1: Primarily because of disease brought over by Europeans, the great

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Speaker 1: Native American cities dried up, and with it their history,

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Speaker 1: their tradition, their ability to protect themselves, their economies. They

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Speaker 1: were sept dry by an invisible enemy. These are the

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Speaker 1: words of ten Squattawa, the prophet to come to his brother.

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Speaker 1: A wind blew west over the Atlantic, driving before it

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Speaker 1: a frothy foam or scum. It blew this scum, which

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Speaker 1: was evil and unclean, upon the shore or of the

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Speaker 1: American continent. And the scum took form. The form that

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Speaker 1: it took was that of a white man, of many

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Speaker 1: white people, both men and women. Wherever the scum lodged

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Speaker 1: on the shore of the continent, it took this form.

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Speaker 1: The Native Americans knew their civilization was in trouble. In

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Speaker 1: the seventeen sixties, a Delaware profit named Niolan proclaimed that

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Speaker 1: quote the whites would be wiped from the continent, game

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Speaker 1: animals would return in abundance, and the earth would become

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Speaker 1: an Indian paradise end of quote. As a civilization, they

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Speaker 1: were clearly looking for a remedy against this threat. They

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Speaker 1: were looking for a way forward. And going back to

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Speaker 1: what Tin Squad was said, this kind of language today

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Speaker 1: spoken about any race of people is pretty rough. But

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Speaker 1: looking at the situation two in years later, and knowing

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Speaker 1: the broken treaties and the outright atrocties committed by the

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Speaker 1: American government towards the tribes, his reasoning seems logical. It's

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Speaker 1: kind of mind boggling to me. And I'm not bringing

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Speaker 1: these things up as racial or political statements, so I

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Speaker 1: wouldn't let them tickle either of those taters. I love

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Speaker 1: America and am deeply grateful to be an American no doubt,

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Speaker 1: but it's unrealistic to view the America we know today

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Speaker 1: without acknowledging that it came at the cost of almost

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Speaker 1: extra painting a pre existing civilization of people. That's just

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Speaker 1: the way it happened. And as a separate idea, I

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Speaker 1: don't view this story as their history and our history

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Speaker 1: as in Native American and white European. I mean, most

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Speaker 1: of my descendants were White Europeans, but the Native American

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Speaker 1: influence on early American identity as undeniable and significant. The

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Speaker 1: America that emerged in the nineteenth century was radically influenced

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Speaker 1: by Native Americans. I think the difference between European today

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Speaker 1: and the gritty, close to the land American identity that

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Speaker 1: lives in so many of the people that I know

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Speaker 1: in love in this America is linked to that Native

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Speaker 1: American influence. Hang with me. Daniel Boone was America's earliest

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Speaker 1: non political folk hero and archetype because of, I believe

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Speaker 1: and many others, the Native American influence on his life.

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Speaker 1: Indians taught Daniel Boone how to be Daniel Boone, and

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Speaker 1: Daniel Boone taught us a lot about American identity that

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Speaker 1: governed that got deep quick. But we have to set

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Speaker 1: the stage and this isn't an easy one. All this

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Speaker 1: is important because it forms the context of it comes

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Speaker 1: to his life. He was born into a literal war

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Speaker 1: zone and a cultural war zone in the spring of

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Speaker 1: seventeen sixty eight. The circumstances around his birth are quite extraordinary.

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Speaker 1: This is the voice of author Peter Cozens. He's a

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Speaker 1: eating historian on the life of Tecumsa. After he wrote

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Speaker 1: a book called Tecumsa and the Prophet. I think it's

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Speaker 1: a really great book. One of the interesting dates and

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Speaker 1: tcums his life is indeed his birthday, you know, for

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Speaker 1: two reasons. He was born just after this comment shots

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Speaker 1: through the air over the skies of the southern Ohio

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Speaker 1: and one of Tecums's mother's friends saw that, and that

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Speaker 1: became part of his name. Uh two comes as a

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Speaker 1: short form of a larger Shawnee word meaning one who

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Speaker 1: passes across. The Kamsa belonged to the Panther clan. There

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Speaker 1: were twelve at a time, twelve clans among the Shawnee.

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Speaker 1: There both of them were named for animals. Depending on

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Speaker 1: the clan you were born into, you were expected to

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Speaker 1: emulate the traits of the animal and panthers were very common,

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Speaker 1: you know, in the forest mountain. Yeah, they were very

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Speaker 1: common predators, absolutely, and you know the traits of the

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Speaker 1: pan through where stealth, strength, speed, and those were traits

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Speaker 1: that you expected to emulate if you're a boy. So

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Speaker 1: in t comes his case, he who passed across would

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Speaker 1: have been a celestial panther crossing the sky from one

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Speaker 1: end of the Earth to the other. And so it

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Speaker 1: was in his a panther crossing the sky. De comes

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Speaker 1: his name means a panther crossing the sky. How cool

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Speaker 1: is that? But the pronunciation of his name is elusive.

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Speaker 1: They say that it was probably closer to to come

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Speaker 1: fifth with a fifth on the end of it, which

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Speaker 1: is odd to our ear. A man today could only

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Speaker 1: wish he was named after a panther. Comet celestial signs

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Speaker 1: in the sky at the birth of people who become

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Speaker 1: great is very interesting to me. Mark Twain was born

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Speaker 1: under the tailings of Haley's comet in eighteen thirty five.

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Speaker 1: Jesus was born under an unusually bright star some believe

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Speaker 1: was a planetary con junction of Jupiter and Saturn appearing

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Speaker 1: close together. Some would chalk off the account of two

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Speaker 1: combs his birth comment to folk lore, but the story

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Speaker 1: was relayed by multiple sources who knew two comes in

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Speaker 1: any way you slice it. The Panther clan of the

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Speaker 1: Shawnees were thought to be the best hunters and warriors.

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Speaker 1: It's recorded folklore or no folklore. I don't really care

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Speaker 1: that tucks in wall two comes his father. In accordance

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Speaker 1: with Shawnee tradition, Buried two comes his umbilical cord with

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Speaker 1: the antlert of a young buck to help him grow

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Speaker 1: into a mighty hunter man. I wish I'd known that

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Speaker 1: trick when my kids were born. Here is Shawnee chief

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Speaker 1: Ben Barnes Unto comes his childhood. You know, when I

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Speaker 1: think about two Comes, I think about the child that

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Speaker 1: he must have been and growing up in that family

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Speaker 1: one of those those families were starting to disappear. By that,

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Speaker 1: I mean, is the way that you understand your family

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Speaker 1: is different the way that I understand my family. It's

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Speaker 1: actually the way that you understand your family is different

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Speaker 1: than the way that most of the world understands their family.

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Speaker 1: I see a lot of disconnect in the dominant society

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Speaker 1: where folks don't keep in touch with family way in

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Speaker 1: traditional communities into comps the traditional community, all of his

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Speaker 1: mama's sisters would have been his mom's, All of his

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Speaker 1: dad's brothers would have been his dad's. He would have

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Speaker 1: had a score of grandparents or more. All of those

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Speaker 1: siblings that are coming out of these these that he

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Speaker 1: would call it with it, you and I would call cousins,

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Speaker 1: are his siblings. And so he had this huge family

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Speaker 1: wrapped around the match once you were if you were

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Speaker 1: wrapped around by that much family, you know, in the

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Speaker 1: times we live in now, having that big of a

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Speaker 1: nurturing community, you know, would have a lot of value.

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Speaker 1: We don't feel so separate and isolated. So that was

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Speaker 1: the child he grew up to be. He sees that

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Speaker 1: he sees the beginnings of that that community being shattered.

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Speaker 1: Him and other disaffective young men as teenagers, they're seeing

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Speaker 1: the lessons of people like Bluejacket and others. It's like, yeah, yeah,

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Speaker 1: look at what we did battle of you know that

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Speaker 1: some here's defeat. Look at that we can we can

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Speaker 1: do this growing up being a young man. So how

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Speaker 1: come how come they're talking about a peaceman again? How

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Speaker 1: can they trying on what they want to they want

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Speaker 1: to do with it, will do anything they can stand Ohio. Well,

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Speaker 1: that that didn't sit well with some of those young

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Speaker 1: meant so it's thinking about him as a person, you know,

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Speaker 1: and starting with, you know, what that community looked like

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Speaker 1: and how that community is in the process of shattering

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Speaker 1: in front of his very eyes. Two Comes his foundations

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Speaker 1: coming to time when Shawnee communities were being shattered. To

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Speaker 1: understand the social dynamics of really what was happening in

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Speaker 1: the Native American communities, their social structure is essential to understand.

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Speaker 1: But what built two Comes his functional identity wasn't nearly

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Speaker 1: as romantic but tragic. Two Comes was born in Chillicothe, Ohio.

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Speaker 1: Nobody's really sure. His father and mother attended a conference

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Speaker 1: that the Shawnee leadership had called at the Shawnee village

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Speaker 1: of Chillicothee, which is a bit distant from modern day

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Speaker 1: Chili Coffee, closer to Zenio, Ohio than it is Chilla Coffee.

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Speaker 1: So they were experiencing these you know, initial in roads

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Speaker 1: in Kentucky, initial probing long Ohio River from Virginia surveyors

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Speaker 1: than others were starting to stake out land in the

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Speaker 1: Ohio valley, and so the Shawnee leadership got together to

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Speaker 1: pose a question, should we stay here or should we

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Speaker 1: migrate west in Mississippi. And so it comes to his

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Speaker 1: father procussion Way, and his mother attended this conference while

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Speaker 1: she was like a plus pregnant. So at the time

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Speaker 1: of his birth, literally his family was in the midst

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Speaker 1: of deciding what to do about these European interlopers coming

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Speaker 1: into our land that we've had for tom immemorial, not

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Speaker 1: long that they'd had it at one time, but then

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Speaker 1: they lost it to the Iroquois. Just come back to

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Speaker 1: it from there, that you know, diaspora that happened in

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Speaker 1: the sixteen Dred just reclaimed it. And now here we

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Speaker 1: have a potential new threat. And I mean, even though

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Speaker 1: the trickle of whites coming into the country was just

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Speaker 1: that a trickle, a lot of the Shawnee could kind

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Speaker 1: of see the handwriting on the wall. History is more

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Speaker 1: complex than an easy narrative. Some recorded that Takomsta was

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Speaker 1: born two arrow flights southeast of Chillicothe, Ohio. I like

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Speaker 1: that unit of measurement in the big picture, the Native

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Speaker 1: American people had been quote here since time immemorial, essentially

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Speaker 1: meaning so far back that it can't be traced. However,

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Speaker 1: in a shorter view, the Shawnees had just returned to

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Speaker 1: the section of Ohio and now it was illegally filling

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Speaker 1: up with English colonists. This was before America was America.

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Speaker 1: It was seventeen sixty eight, and the American Revolution wouldn't

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Speaker 1: happen until the mid seventeen seventies. The land was literally

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Speaker 1: and lawfully owned by the Native Americans, but it was

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Speaker 1: really messy, and in order to understand the situation, one

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Speaker 1: has to stopped themselves from seeing the current structure of

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Speaker 1: the United States and imagine another country coming to our

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Speaker 1: America today and literally stealing our land and building their government.

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Speaker 1: It would not be any different. The Native people were

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Speaker 1: in personal crisis, can you imagine the stress? And Tecumsa

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Speaker 1: was born right in the thick of it, but was

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Speaker 1: riddled with his own personal crisis, a string of war

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Speaker 1: related deaths of important figures in his life. So two

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Speaker 1: Coups is born seventy eight and and he's born right

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Speaker 1: in the beginning heat of European movement into Indian territory

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Speaker 1: west of the Appalachian Mountains. And two comes to his

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Speaker 1: life if he had a landscape version of his life.

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Speaker 1: The first twenty years you would see an incredible amount

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Speaker 1: of instability. So the chief, the main leader of the Shawnees,

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Speaker 1: dyes Cornstalk, who would have been influential in his life.

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Speaker 1: Then his father dies, and then he's kind of semi

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Speaker 1: adopted by Blackfish, who's another Shawnee leader who also is

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Speaker 1: killed in battle. So by the time two Coomesa is

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Speaker 1: a teenager, three very influential men in his life have

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Speaker 1: been killed essentially at war or straight up murdered. Two

345
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Speaker 1: comes to was six years old when his father died

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Speaker 1: at the Battle of Point Pleasant in West Virginia in

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Speaker 1: seventeen seventy four. His older brother chis Aqua was there

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Speaker 1: and buried him in the forest near where he fell.

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Speaker 1: Can you imagine burying your dad in the forest. He

350
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Speaker 1: was charged by his father to raise his younger siblings

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Speaker 1: and fight for Indian lands. Chis Aqua would have great

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Speaker 1: influence on the child two Compsa. He considered it an

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Speaker 1: honor to fall in battle, and chis Aqua said quote

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Speaker 1: he didn't wish to be buried at home like an

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Speaker 1: old squaw, but preferred the fouls of the air should

356
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Speaker 1: pick his bones. These words would be like an injection

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Speaker 1: of lightning into the identity and world view of a child.

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Speaker 1: And in sevent chis Aqua two comes To his older

359
00:23:18,000 --> 00:23:21,400
Speaker 1: brother would also die in battle. Two comes To would

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Speaker 1: have been twenty four years old. The sting and stinch

361
00:23:25,119 --> 00:23:29,080
Speaker 1: of death hovered over this man like a fog. But

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Speaker 1: that wasn't all. And adding to that, the most important

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00:23:34,560 --> 00:23:37,600
Speaker 1: woman in his life is gone, because when he was

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Speaker 1: still a boy, his mother picked up and with almost

365
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Speaker 1: half the Shawnee. This was during the course of the

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Speaker 1: Revolutionary War. We're being pushed north and about thousands of

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Speaker 1: the Shawnee. He just upped and decided to move west

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Speaker 1: of the Mississippi into what was then Spanish Louisiana and

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Speaker 1: take advantage of an offer by the Spaniards to come

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Speaker 1: live there, basically as a buffer against hostile plains Indians.

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Speaker 1: So she left, I mean she had banded her kids,

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Speaker 1: she had banned, and two comes To and his younger

373
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Speaker 1: brother were left to be brought up essentially by blackfish,

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Speaker 1: while he lived by two comes his older sister take

375
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Speaker 1: when and her husband? What do you make of his

376
00:24:19,560 --> 00:24:22,480
Speaker 1: mother leaving him? That that didn't compete with me. It

377
00:24:22,520 --> 00:24:26,960
Speaker 1: didn't compete with me either. I still doesn't Shawnee generally speaking,

378
00:24:27,000 --> 00:24:30,240
Speaker 1: in and they not only doated on their children, but

379
00:24:30,280 --> 00:24:32,679
Speaker 1: they deeply loved their children. And they had family with

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Speaker 1: the Shawnee and the other tribes in Midwest. It was

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Speaker 1: family first, then clan, then what they call we call division,

382
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Speaker 1: which is a number of clans that shared a similar

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Speaker 1: sort of function within Shawnny society. And then you were Shawnee,

384
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Speaker 1: and just after and after that, you're an Indian. And

385
00:24:49,960 --> 00:24:53,159
Speaker 1: for for a mother to to abandon, I mean she

386
00:24:53,240 --> 00:24:56,880
Speaker 1: was sacrificing in their patrimony because she was so bereft

387
00:24:56,920 --> 00:24:59,879
Speaker 1: at having lost her husband. But she then she was

388
00:25:00,040 --> 00:25:02,280
Speaker 1: following her own clan. I guess any way you look

389
00:25:02,280 --> 00:25:05,440
Speaker 1: at it, it would be the result of a society

390
00:25:05,480 --> 00:25:09,639
Speaker 1: that's in crisis, crisis at falling apart. So that is

391
00:25:09,680 --> 00:25:14,640
Speaker 1: the foundation of this young two combs, his life absolutely

392
00:25:14,760 --> 00:25:17,080
Speaker 1: born into born into a time of turmoil and raising,

393
00:25:17,080 --> 00:25:20,879
Speaker 1: a time of constant warfare and chaos and uncertainty. And

394
00:25:20,920 --> 00:25:26,080
Speaker 1: that becomes the foundation for everything that he's gonna do

395
00:25:26,160 --> 00:25:28,840
Speaker 1: and fight for in the future. And it's so interesting

396
00:25:28,960 --> 00:25:31,359
Speaker 1: to me when you think about the response that people

397
00:25:31,400 --> 00:25:36,200
Speaker 1: have to crisis because presumably there were many in that

398
00:25:36,240 --> 00:25:40,359
Speaker 1: society and other societies that have fallen apart. In today's society,

399
00:25:40,520 --> 00:25:43,720
Speaker 1: our society that in some ways is breaking apart, is

400
00:25:43,760 --> 00:25:47,320
Speaker 1: there's people that respond very negatively to that, and it

401
00:25:47,640 --> 00:25:51,040
Speaker 1: weakens them or or causes them to break up. But

402
00:25:51,080 --> 00:25:54,199
Speaker 1: then inside it two coombs his life there was a

403
00:25:54,280 --> 00:25:58,440
Speaker 1: response of to become a great leader and to project

404
00:25:58,520 --> 00:26:02,639
Speaker 1: a way forward. That's exactly what it comes to. Would do,

405
00:26:03,200 --> 00:26:07,840
Speaker 1: along with his brother ten Squattawa, project a way forward.

406
00:26:08,520 --> 00:26:12,480
Speaker 1: Understanding the very personal nature of a disintegrating society is

407
00:26:12,600 --> 00:26:16,000
Speaker 1: essential to the Native American story. And when you see

408
00:26:16,200 --> 00:26:20,480
Speaker 1: the strategic plans by the United States government to destroy

409
00:26:20,640 --> 00:26:25,360
Speaker 1: Indian culture, it's mind deboggling. And eighteen o three President

410
00:26:25,400 --> 00:26:29,520
Speaker 1: Thomas Jefferson declared an empire of liberty, and in a

411
00:26:29,680 --> 00:26:33,639
Speaker 1: confidential letter to the Governor of the Indiana Territory and

412
00:26:33,680 --> 00:26:39,080
Speaker 1: the future President William Henry Harrison, Jefferson wrote, quote, we

413
00:26:39,240 --> 00:26:43,320
Speaker 1: wish to draw the Indians into agriculture. When they withdraw

414
00:26:43,480 --> 00:26:46,320
Speaker 1: themselves to the culture of a small piece of land,

415
00:26:46,720 --> 00:26:50,760
Speaker 1: they will perceive how useless to them are their extensive

416
00:26:50,800 --> 00:26:53,680
Speaker 1: forests and be willing to pair them off in exchange

417
00:26:53,720 --> 00:26:57,439
Speaker 1: for necessities from their farms and families. To promote this

418
00:26:57,640 --> 00:27:02,160
Speaker 1: disposition to exchange lands, we shall push our trading houses

419
00:27:02,440 --> 00:27:05,480
Speaker 1: and be glad to see them run up debt, because

420
00:27:05,480 --> 00:27:09,320
Speaker 1: when these debts get beyond what the Indians can pay,

421
00:27:09,359 --> 00:27:12,040
Speaker 1: they will be willing to lock them off by session

422
00:27:12,119 --> 00:27:16,640
Speaker 1: of lands. In this way, our settlements will gradually circumscribe

423
00:27:16,720 --> 00:27:19,800
Speaker 1: and approach the Indians, and they will either incorporate with

424
00:27:19,920 --> 00:27:23,360
Speaker 1: us as citizens of the United States or remove beyond

425
00:27:23,400 --> 00:27:26,879
Speaker 1: the Mississippi. Should any tribe be full, hardy enough to

426
00:27:26,960 --> 00:27:29,760
Speaker 1: take up the hatchet the season of the whole country

427
00:27:29,760 --> 00:27:33,080
Speaker 1: of that tribe and drive them across the Mississippi as

428
00:27:33,119 --> 00:27:36,040
Speaker 1: the only condition of peace, would be an example to

429
00:27:36,160 --> 00:27:41,400
Speaker 1: others and a furtherance of our final consolidation. End of quote.

430
00:27:42,240 --> 00:27:45,879
Speaker 1: The United States government was literally trying to take the

431
00:27:46,000 --> 00:27:50,880
Speaker 1: hunt out of the Indians through agriculture. They will perceive

432
00:27:50,960 --> 00:27:55,200
Speaker 1: how useless to them are their extensive forests. I don't

433
00:27:55,320 --> 00:27:58,320
Speaker 1: like the sound of that, and in some ways it

434
00:27:58,400 --> 00:28:02,359
Speaker 1: feels like that's happening to day too. I'm telling you,

435
00:28:02,520 --> 00:28:05,760
Speaker 1: we're gonna learn a lot of stuff from tecumsa In

436
00:28:07,080 --> 00:28:10,399
Speaker 1: he would refuse to sign the Treaty of Greenville. It

437
00:28:10,520 --> 00:28:14,320
Speaker 1: really ticked him off because it redrew Indian line lands.

438
00:28:14,720 --> 00:28:19,160
Speaker 1: But even more egregious Harrison, William Henry Harrison would later

439
00:28:19,320 --> 00:28:22,560
Speaker 1: make treaties with multiple tribes, pitting them against each other,

440
00:28:22,720 --> 00:28:24,680
Speaker 1: and in the Treaty of St. Louis in the eighteen

441
00:28:24,720 --> 00:28:29,560
Speaker 1: o four he purchased fifty one million acres for less

442
00:28:29,560 --> 00:28:32,880
Speaker 1: than a penny per acre. That's just one of hundreds

443
00:28:32,920 --> 00:28:37,880
Speaker 1: of trees. This wasn't highway robbery. They were carjacked and

444
00:28:38,000 --> 00:28:42,480
Speaker 1: left for dead on the road. This was the world

445
00:28:42,720 --> 00:28:47,200
Speaker 1: two COMSA emerged in. But the muck gets even deeper

446
00:28:47,520 --> 00:28:52,200
Speaker 1: when it comes to losing land. Here's Dr Dave Edmonds.

447
00:28:53,040 --> 00:28:55,880
Speaker 1: The Shawnee believe that they that that they occupied, and

448
00:28:55,920 --> 00:28:58,600
Speaker 1: many tribal people they occupy the center of the world

449
00:28:58,720 --> 00:29:00,800
Speaker 1: where they live is the ender of the world. For

450
00:29:00,960 --> 00:29:03,719
Speaker 1: the Shawnee, Ohio Valley is the center of the world

451
00:29:04,200 --> 00:29:09,120
Speaker 1: and there and they were basically given that land due

452
00:29:09,440 --> 00:29:12,280
Speaker 1: to be theirs. I think there's something else to understand here.

453
00:29:12,320 --> 00:29:16,440
Speaker 1: Within the framework of many tribal cultures, where you live,

454
00:29:16,960 --> 00:29:23,040
Speaker 1: your location, it's very very important to people. Many tribal

455
00:29:23,160 --> 00:29:29,560
Speaker 1: religions are sites specific in that their gods, the powers

456
00:29:29,640 --> 00:29:33,720
Speaker 1: in the universe, basically hold forth in this area. If

457
00:29:33,760 --> 00:29:36,960
Speaker 1: you pick them up and move them to another place,

458
00:29:38,000 --> 00:29:44,600
Speaker 1: you're taking them away from their gods. Forced relocation, whether

459
00:29:44,640 --> 00:29:48,720
Speaker 1: by threat of violence or later by organized removal, would

460
00:29:48,720 --> 00:29:53,880
Speaker 1: be philosophically different for Native Americans than Europeans. Recently, these

461
00:29:53,920 --> 00:29:57,800
Speaker 1: Europeans that traversed the Atlantic and came to an entirely

462
00:29:57,880 --> 00:30:00,880
Speaker 1: new land of promise there can action to the land

463
00:30:00,920 --> 00:30:05,400
Speaker 1: was primarily utilitarian and governed by a modern idea of

464
00:30:05,520 --> 00:30:11,040
Speaker 1: individual landownership, modern compared to a hunter gatherer society. This

465
00:30:11,160 --> 00:30:15,560
Speaker 1: idea of personal landownership is an abstract idea and completely

466
00:30:15,600 --> 00:30:20,320
Speaker 1: oppositional and confusing to the Native American worldview. In Chief

467
00:30:20,320 --> 00:30:25,000
Speaker 1: Seattle's famous speech, he spells out their land ethic well.

468
00:30:25,480 --> 00:30:28,800
Speaker 1: He said, quote, how can you buy or sell the

469
00:30:28,840 --> 00:30:32,160
Speaker 1: sky the warmth of the land. The idea is strange

470
00:30:32,200 --> 00:30:34,960
Speaker 1: to us. If we do not own the freshness of

471
00:30:35,000 --> 00:30:37,680
Speaker 1: the air and the sparkle of the water, how can

472
00:30:37,760 --> 00:30:41,320
Speaker 1: you buy them? End of quote. This would be like

473
00:30:41,400 --> 00:30:45,040
Speaker 1: you're standing in your yard and a soccer game forms

474
00:30:45,160 --> 00:30:48,080
Speaker 1: out of thin air around you and you don't know

475
00:30:48,200 --> 00:30:51,800
Speaker 1: the rules. But the rules of the game actually violate

476
00:30:51,920 --> 00:30:55,760
Speaker 1: your conscience and worldview. But if you lose, you lose

477
00:30:55,760 --> 00:31:01,120
Speaker 1: your house. Here's Peter Cozen's We're now going to start

478
00:31:01,240 --> 00:31:04,239
Speaker 1: to describe two comes to his unique young life, and

479
00:31:04,280 --> 00:31:07,640
Speaker 1: we'll see that hunting was a very important part of it.

480
00:31:08,720 --> 00:31:11,240
Speaker 1: Continuing to talk about two comes to when he was young.

481
00:31:11,520 --> 00:31:13,160
Speaker 1: To me, it's one of the most interesting parts of

482
00:31:13,160 --> 00:31:14,840
Speaker 1: his life. I mean, all the stuff he did when

483
00:31:14,840 --> 00:31:17,480
Speaker 1: he was older is what he became famous for. But

484
00:31:18,000 --> 00:31:20,480
Speaker 1: and he was known as a great hunter. There were

485
00:31:21,040 --> 00:31:24,959
Speaker 1: multiple stories. When he was sixteen years old, supposedly he

486
00:31:25,000 --> 00:31:28,680
Speaker 1: went on a buffalo hunt killed sixteen buffalo on his

487
00:31:28,720 --> 00:31:31,120
Speaker 1: own with a bone arrow. Right. He was with a

488
00:31:31,120 --> 00:31:34,560
Speaker 1: group of included his younger brother thanks Ottawa, who they

489
00:31:34,600 --> 00:31:37,280
Speaker 1: placed bets on who could kill the most BiCon to

490
00:31:37,360 --> 00:31:39,440
Speaker 1: come st ended up killing more than all all of

491
00:31:39,480 --> 00:31:43,000
Speaker 1: the others put together. So he was And there was

492
00:31:43,040 --> 00:31:46,280
Speaker 1: another time when there was a challenge to see who

493
00:31:46,360 --> 00:31:48,600
Speaker 1: could kill the most deer in a in a like

494
00:31:48,640 --> 00:31:52,000
Speaker 1: a three day period, and two Come so went out

495
00:31:52,080 --> 00:31:55,480
Speaker 1: and it said he killed forty deer, which that's one

496
00:31:55,520 --> 00:31:57,800
Speaker 1: of those stories that I'm I kind of have a

497
00:31:57,880 --> 00:32:00,920
Speaker 1: little bit of hard time or I I can't put

498
00:32:00,920 --> 00:32:03,320
Speaker 1: the pieces together of how I can't either, I mean,

499
00:32:03,880 --> 00:32:06,600
Speaker 1: where would he put them all? I mean, I know

500
00:32:06,720 --> 00:32:09,600
Speaker 1: that that one strikes me as apocryphal. Well, but but

501
00:32:09,680 --> 00:32:11,800
Speaker 1: I think what we can take away from that is

502
00:32:11,880 --> 00:32:15,560
Speaker 1: that his reputation as a hunter in the whole Shawnee

503
00:32:15,640 --> 00:32:20,120
Speaker 1: nation eventually would be very established, exactly and and he

504
00:32:20,280 --> 00:32:22,640
Speaker 1: was believed to be one of the best hunters in

505
00:32:22,680 --> 00:32:26,160
Speaker 1: the whole Shawnee nation. And the number of deer, precise

506
00:32:26,240 --> 00:32:29,720
Speaker 1: number of deer or buffalo that he killed, is really irrelevant.

507
00:32:30,040 --> 00:32:32,320
Speaker 1: What's relevant is that he'd be seen by others as

508
00:32:32,400 --> 00:32:36,040
Speaker 1: being far much there better in what was one of

509
00:32:36,040 --> 00:32:39,960
Speaker 1: the two most important things in male Indian society, hunting

510
00:32:40,040 --> 00:32:44,920
Speaker 1: and warmaking. It was said that it comes to love solitude,

511
00:32:45,040 --> 00:32:49,040
Speaker 1: which was unusual for the highly social Shawnees. He learned

512
00:32:49,080 --> 00:32:52,080
Speaker 1: to purify his breath with sassafrast as a means of

513
00:32:52,120 --> 00:32:55,040
Speaker 1: sit control when big game hunting, and he would ask

514
00:32:55,120 --> 00:32:58,440
Speaker 1: the spirits of the animals he killed for forgiveness. This

515
00:32:58,560 --> 00:33:03,040
Speaker 1: was standard Shawnee stuff. Speaking of hunters, A very interesting

516
00:33:03,080 --> 00:33:06,760
Speaker 1: component of Twokumpsa's life is that it overlapped in a

517
00:33:06,880 --> 00:33:10,280
Speaker 1: unique way with the life of the American folk hero

518
00:33:10,760 --> 00:33:15,120
Speaker 1: and Bear Grease Hall of Famer Daniel Boone. You can't

519
00:33:15,200 --> 00:33:18,760
Speaker 1: make this stuff up. Do you remember when Boone was

520
00:33:18,840 --> 00:33:25,080
Speaker 1: adopted by the Shawnee Blackfish. Here's Robert Morgan. That's that's

521
00:33:25,080 --> 00:33:29,960
Speaker 1: a fascinating overlap that. So Blackfish was Boone's adopted father.

522
00:33:30,080 --> 00:33:32,840
Speaker 1: So Boone was adopted by Blackfish when Boone was in

523
00:33:32,840 --> 00:33:36,560
Speaker 1: its forties, I think, and so and then Blackfish was

524
00:33:36,600 --> 00:33:41,600
Speaker 1: a father figure to two Kompsa and and so they had,

525
00:33:41,880 --> 00:33:45,840
Speaker 1: you know, kind of this overlapping father and then two

526
00:33:45,920 --> 00:33:49,760
Speaker 1: Kompsa would have been a young man but was involved

527
00:33:49,760 --> 00:33:51,400
Speaker 1: in the Battle of the Blue Lips. He would have

528
00:33:51,400 --> 00:33:55,120
Speaker 1: been sixteen at the Bottle of Okay, a teenager fourteen,

529
00:33:55,120 --> 00:33:58,000
Speaker 1: I'm sorry, wow. And we know for sure he was

530
00:33:58,040 --> 00:34:00,960
Speaker 1: at the Battle of Blue Lucks. That's incredible. And that's

531
00:34:00,960 --> 00:34:03,840
Speaker 1: where Boone Boone lost his son. And it was one

532
00:34:03,880 --> 00:34:07,120
Speaker 1: of the biggest train wrecks of Boone's you know, kind

533
00:34:07,160 --> 00:34:10,600
Speaker 1: of frontier career was Blue Legs and Tecumpsa was there,

534
00:34:10,920 --> 00:34:15,480
Speaker 1: which is wild. Boone was thirty four years old when

535
00:34:15,520 --> 00:34:20,279
Speaker 1: Tecompsa was born in seventeen sixty eight. In seventeen seventy eight,

536
00:34:20,520 --> 00:34:23,400
Speaker 1: Twokumpsa would have been ten years old. It was basically

537
00:34:23,440 --> 00:34:27,080
Speaker 1: being fathered by Blackfish when Boone and his men were

538
00:34:27,120 --> 00:34:31,040
Speaker 1: making salt on the Licking River and were captured by Blackfish.

539
00:34:31,560 --> 00:34:34,520
Speaker 1: Boone stayed with the tribe for four months. He ran

540
00:34:34,600 --> 00:34:38,560
Speaker 1: the gauntlet and was officially adopted by Blackfish and given

541
00:34:38,560 --> 00:34:42,080
Speaker 1: the Shawnee name of Shell Ta Wheat or Big Turtle.

542
00:34:42,840 --> 00:34:47,000
Speaker 1: Boone would later recount to his son Nathan how Blackfish

543
00:34:47,040 --> 00:34:49,680
Speaker 1: would suck on a sugar cube and then hand it

544
00:34:49,760 --> 00:34:52,919
Speaker 1: to him to eat. Boone said he would often give

545
00:34:53,040 --> 00:34:56,799
Speaker 1: children in the village treats, and it's very possible that

546
00:34:56,880 --> 00:35:00,200
Speaker 1: the ten year old Tecumpsa would have known Old d

547
00:35:00,440 --> 00:35:05,400
Speaker 1: b How wild is that Boone would eventually escape, but

548
00:35:05,480 --> 00:35:09,239
Speaker 1: in eighteen eighty two he would meet the Shawnees in

549
00:35:09,280 --> 00:35:12,640
Speaker 1: the Battle of the Blue Licks in Kentucky, where his

550
00:35:12,719 --> 00:35:17,160
Speaker 1: son Israel would be killed, and two Cumpsa was there

551
00:35:17,200 --> 00:35:21,680
Speaker 1: in that battle. Here's Peter Cozen's with an incident that

552
00:35:21,880 --> 00:35:26,160
Speaker 1: physically branded young two comes his life. Two comes, so

553
00:35:26,239 --> 00:35:28,480
Speaker 1: when he was when he was twenty one years old.

554
00:35:28,760 --> 00:35:32,640
Speaker 1: They're they're going to bison hunt. Two comes. His enthusiasm

555
00:35:32,719 --> 00:35:36,000
Speaker 1: kind of overcomes his prudence, and he falls from his

556
00:35:36,120 --> 00:35:38,360
Speaker 1: horse in the in the course of chasing down a

557
00:35:38,400 --> 00:35:43,040
Speaker 1: bison and shatters his thigh bone. And he during the

558
00:35:43,280 --> 00:35:47,719
Speaker 1: during the long winter months, he's unable to rise from

559
00:35:47,960 --> 00:35:51,880
Speaker 1: you know, his bear skin or buckskin bed, and in

560
00:35:51,920 --> 00:35:54,480
Speaker 1: their in their temporary wigwam I mean, he was wrapped

561
00:35:54,520 --> 00:35:57,360
Speaker 1: in blankets. He was racked with pain, and for the

562
00:35:57,400 --> 00:36:00,680
Speaker 1: only time in his life that I've found any mentioned

563
00:36:00,719 --> 00:36:03,440
Speaker 1: of this, he fell into a deep depression. He became

564
00:36:04,040 --> 00:36:07,200
Speaker 1: deeply desponded because he thought, you know, if he were

565
00:36:07,239 --> 00:36:10,000
Speaker 1: to emerge a cripple, he would be no use as

566
00:36:10,040 --> 00:36:13,280
Speaker 1: a hunter, as a warrior, I mean, essentially, he would

567
00:36:13,280 --> 00:36:16,120
Speaker 1: be no use to his people. And he actually contemplated

568
00:36:16,840 --> 00:36:19,600
Speaker 1: suicide rather than the prospect of living on the charity

569
00:36:19,640 --> 00:36:23,200
Speaker 1: of others. And when the spring came and his older

570
00:36:23,239 --> 00:36:25,799
Speaker 1: brother urged to come, so to to stay in their

571
00:36:25,960 --> 00:36:30,840
Speaker 1: camp until he mended enough to resume the trip western Mississippi,

572
00:36:30,880 --> 00:36:33,040
Speaker 1: you know, wait for others to come back for him.

573
00:36:33,040 --> 00:36:36,000
Speaker 1: But instead he he fashioned the crude pair of crutches

574
00:36:36,160 --> 00:36:39,080
Speaker 1: and filed along with with chess Cow and the others.

575
00:36:39,239 --> 00:36:41,960
Speaker 1: But he paid a price, high price for that, for

576
00:36:42,000 --> 00:36:45,439
Speaker 1: his bullheadedness and that he in walking on his his

577
00:36:45,800 --> 00:36:48,960
Speaker 1: leg before the thigh was completely healed, he developed a

578
00:36:48,960 --> 00:36:52,120
Speaker 1: permanent limp that troubled him for the rest of his life. Yeah,

579
00:36:52,200 --> 00:36:55,439
Speaker 1: so his whole life. People talk about that when he's

580
00:36:55,520 --> 00:36:59,680
Speaker 1: when he's meeting with U. S. Military generals, and people

581
00:37:00,080 --> 00:37:03,879
Speaker 1: meant on He'll be the one with the limp. He'll

582
00:37:03,960 --> 00:37:07,800
Speaker 1: be the one with the limp. We're continuing to build

583
00:37:07,800 --> 00:37:09,759
Speaker 1: the pieces of it comes to his life that will

584
00:37:09,800 --> 00:37:13,120
Speaker 1: add up to how he became the most influential Indian

585
00:37:13,200 --> 00:37:19,600
Speaker 1: leader in American history. These small stories matter. It seems

586
00:37:19,640 --> 00:37:23,120
Speaker 1: like everybody in history that's famous was always, you know,

587
00:37:23,400 --> 00:37:28,080
Speaker 1: three inches taller than the average guy. It was said

588
00:37:28,120 --> 00:37:31,920
Speaker 1: that he was about five eleven, which would have been

589
00:37:31,920 --> 00:37:34,799
Speaker 1: fairly tall, a bit taller. They said he was kind

590
00:37:34,840 --> 00:37:38,719
Speaker 1: of stocky and muscular. He's he stood out amongst a

591
00:37:38,840 --> 00:37:42,680
Speaker 1: crowd and uh me, he had a real striking face.

592
00:37:42,800 --> 00:37:45,719
Speaker 1: Everybody commented on that, you know, the white frends. He

593
00:37:45,800 --> 00:37:50,440
Speaker 1: made American enemies, his British and Canadian allies all commented

594
00:37:50,480 --> 00:37:53,080
Speaker 1: don't know how striking his looks were not only his

595
00:37:53,360 --> 00:37:57,640
Speaker 1: physical carriage, but also his features, his eyes, his nose.

596
00:37:57,719 --> 00:38:00,200
Speaker 1: He was a handsome man and it had a real straking,

597
00:38:00,320 --> 00:38:03,480
Speaker 1: charismatic quality about his about his appearance I think appealed

598
00:38:03,480 --> 00:38:06,120
Speaker 1: to Indians and to whites. I think it's so interesting

599
00:38:06,200 --> 00:38:09,520
Speaker 1: because before there were there were photographs that could be

600
00:38:09,640 --> 00:38:12,640
Speaker 1: put on the internet or put in a newspaper. When

601
00:38:12,680 --> 00:38:16,080
Speaker 1: people gave account of meeting someone, they would describe them

602
00:38:16,120 --> 00:38:19,600
Speaker 1: in great detail, and anymore as a journalist or if

603
00:38:19,640 --> 00:38:21,880
Speaker 1: we're writing a report, if you wanted to tell somebody

604
00:38:21,880 --> 00:38:24,000
Speaker 1: look like you just put their picture there. But I

605
00:38:24,000 --> 00:38:27,040
Speaker 1: think it's so fascinating when I read because all these guys.

606
00:38:27,400 --> 00:38:31,960
Speaker 1: There's many accounts of different people describing the way to come,

607
00:38:32,360 --> 00:38:36,040
Speaker 1: and they use metaphors or they get very descriptive in

608
00:38:36,080 --> 00:38:40,840
Speaker 1: their in their vocabulary. His his piercing or burning eyes

609
00:38:41,640 --> 00:38:45,680
Speaker 1: that could suddenly turn jolly in an instant, and just

610
00:38:45,960 --> 00:38:48,600
Speaker 1: a level of description you just you would never see today.

611
00:38:49,960 --> 00:38:53,000
Speaker 1: A federal government official who interacted with the comps to

612
00:38:53,160 --> 00:38:56,440
Speaker 1: said that he was quote too heavily built to be

613
00:38:56,560 --> 00:39:00,600
Speaker 1: swift on foot, but all together formed for rank and

614
00:39:00,640 --> 00:39:05,800
Speaker 1: to endure great hardships. Yet another American officer said, quote,

615
00:39:06,320 --> 00:39:09,480
Speaker 1: he was one of the finest looking men I ever saw,

616
00:39:09,719 --> 00:39:15,400
Speaker 1: about six ft high, straight, with large, fine features. Stephen

617
00:39:15,520 --> 00:39:18,840
Speaker 1: Riddell was a white kid who was captured as a child.

618
00:39:19,280 --> 00:39:22,719
Speaker 1: He knew English, and he was raised as a sibling

619
00:39:22,840 --> 00:39:27,640
Speaker 1: to Tecumpsa. He was the one that taught tecumps to English. Anyway,

620
00:39:27,960 --> 00:39:32,160
Speaker 1: Riddell later said of Tecumpsa quote, there was something in

621
00:39:32,239 --> 00:39:36,480
Speaker 1: his countenance and manner that always commanded respect and at

622
00:39:36,520 --> 00:39:41,240
Speaker 1: the same time made those about him love him. Later

623
00:39:41,280 --> 00:39:44,560
Speaker 1: in life, Tecumsa would have shoulder length black hair and

624
00:39:44,680 --> 00:39:48,040
Speaker 1: always wore a nose ring. In later years he showed

625
00:39:48,080 --> 00:39:51,240
Speaker 1: up to official meetings with government officials wearing a cloth

626
00:39:51,360 --> 00:39:55,439
Speaker 1: headdressing with a white Ostrich feather. In eighteen o eight,

627
00:39:55,520 --> 00:39:59,440
Speaker 1: during the rise of Tecumpsas fame, a French fur trader

628
00:39:59,560 --> 00:40:05,000
Speaker 1: dude not surprisingly named Pierre, sketched the most realistic imagery

629
00:40:05,120 --> 00:40:08,919
Speaker 1: we have of the Shawnee. This was before photographs. It's

630
00:40:08,960 --> 00:40:14,240
Speaker 1: the only portrait believed too accurately depict him. There are, however, today,

631
00:40:14,719 --> 00:40:18,719
Speaker 1: many updated versions of the sketch, and to put this

632
00:40:18,840 --> 00:40:22,319
Speaker 1: next section into context, starting when two comes to was

633
00:40:22,360 --> 00:40:26,560
Speaker 1: a teenager, he was involved in many battles, skirmishes, and

634
00:40:26,719 --> 00:40:30,600
Speaker 1: raids of all kinds. He wasn't involved in an official

635
00:40:30,680 --> 00:40:34,040
Speaker 1: war until the War of eighteen twelve, but he lived

636
00:40:34,160 --> 00:40:38,080
Speaker 1: in a war zone filled with guerrilla warfare his whole life,

637
00:40:38,680 --> 00:40:42,680
Speaker 1: and in warfare, like in hunting, he stood out amongst

638
00:40:42,760 --> 00:40:47,280
Speaker 1: his peers. Here's a very interesting part of Tecmesa's character.

639
00:40:48,120 --> 00:40:50,759
Speaker 1: This was not unique to the Shawnee, but again, the

640
00:40:50,760 --> 00:40:55,440
Speaker 1: other tribes all faced a similar crisis of being confronted

641
00:40:55,480 --> 00:40:59,120
Speaker 1: by growing and growing white encroachment on their lands. And

642
00:40:59,160 --> 00:41:04,080
Speaker 1: with that came the Whiskey traders, and that really, to

643
00:41:04,200 --> 00:41:08,960
Speaker 1: our apart, Shawnee and other societies and others became, you know,

644
00:41:09,160 --> 00:41:12,720
Speaker 1: rapidly hateful of whites. Two comes to didn't we didn't

645
00:41:12,719 --> 00:41:16,399
Speaker 1: do either. He not only he maintained his humanity through

646
00:41:16,440 --> 00:41:21,320
Speaker 1: all this. He opposed the traditional Shawnee practice of torturing

647
00:41:21,600 --> 00:41:26,240
Speaker 1: male prisoners during times of peace. The times of peace

648
00:41:26,239 --> 00:41:29,759
Speaker 1: that existed, he developed great friendships among the white settlers

649
00:41:29,760 --> 00:41:31,680
Speaker 1: on the other side of the treating line, and so

650
00:41:31,840 --> 00:41:34,800
Speaker 1: he he maintained, you know, he didn't let the war

651
00:41:35,080 --> 00:41:40,560
Speaker 1: and the dislocation creating him a hatred of whites or

652
00:41:40,640 --> 00:41:43,800
Speaker 1: a loss of his humanity, and that's something that's also

653
00:41:43,880 --> 00:41:46,399
Speaker 1: really app One of the things he was known for

654
00:41:46,800 --> 00:41:50,960
Speaker 1: was even from a young age, having he he disdained

655
00:41:51,280 --> 00:41:55,279
Speaker 1: the torture that was extremely common when you think about

656
00:41:55,320 --> 00:41:58,640
Speaker 1: a trend inside of a society. To find somebody that

657
00:41:59,080 --> 00:42:02,680
Speaker 1: deeply opposed was as a trend is unusual. And where

658
00:42:02,719 --> 00:42:05,400
Speaker 1: he got that, I mean, I guess we don't really know.

659
00:42:05,560 --> 00:42:08,440
Speaker 1: We don't really know. And he manifested that trade manifested

660
00:42:08,480 --> 00:42:11,600
Speaker 1: itself and him at age fifteen when he was on

661
00:42:11,600 --> 00:42:14,120
Speaker 1: one of his first war parties, and that was an

662
00:42:14,160 --> 00:42:16,600
Speaker 1: age when you were like just an apprentice warrior. I

663
00:42:16,640 --> 00:42:20,120
Speaker 1: mean you you were basically a menial to a war party.

664
00:42:20,320 --> 00:42:23,200
Speaker 1: You were kind of there. Errand boy, when he was

665
00:42:23,239 --> 00:42:26,080
Speaker 1: on this one particular war party along the Ohio River,

666
00:42:26,440 --> 00:42:31,480
Speaker 1: he spoke up and objected loudly to the older warriors

667
00:42:31,600 --> 00:42:35,440
Speaker 1: torturing and then killing some white male prisoners, and that

668
00:42:35,520 --> 00:42:38,239
Speaker 1: was unheard of. I mean, Stephen Riddell relates that and said,

669
00:42:38,280 --> 00:42:42,120
Speaker 1: this was just something that was not not done culturally unusual.

670
00:42:43,360 --> 00:42:48,120
Speaker 1: Culturally unusual. After all, we've heard about the fog of

671
00:42:48,239 --> 00:42:52,080
Speaker 1: death surrounding his life and these broken treaties. I find

672
00:42:52,120 --> 00:42:55,239
Speaker 1: it odd how he was able to get along with

673
00:42:55,320 --> 00:42:58,680
Speaker 1: the whites and his passion for the Indian Confederacy in

674
00:42:58,680 --> 00:43:02,239
Speaker 1: the development of an Indian nation didn't seem to translate

675
00:43:02,320 --> 00:43:06,320
Speaker 1: into hatred or vitriol. This was evidenced by his stance

676
00:43:06,400 --> 00:43:10,000
Speaker 1: on prisoner torture and some of his unique relationships that

677
00:43:10,040 --> 00:43:12,799
Speaker 1: he had with white people throughout his whole life. He

678
00:43:12,920 --> 00:43:15,400
Speaker 1: just wanted a space for his people to live in

679
00:43:15,440 --> 00:43:19,879
Speaker 1: their traditional ways. And he always sought peace before war.

680
00:43:20,520 --> 00:43:22,840
Speaker 1: Remember that about him, because you hear about him as

681
00:43:22,880 --> 00:43:26,200
Speaker 1: a warrior, but he always sought peace before war. He

682
00:43:26,280 --> 00:43:29,279
Speaker 1: was an incredible diplomat who was truly looking out for

683
00:43:29,320 --> 00:43:33,160
Speaker 1: the best interests of his people. Getting back to our

684
00:43:33,200 --> 00:43:37,320
Speaker 1: original question of why this enemy of the United States

685
00:43:37,520 --> 00:43:40,279
Speaker 1: was a folk hero, these kind of things would have

686
00:43:40,320 --> 00:43:43,359
Speaker 1: gotten back to the American public, and they respected him

687
00:43:43,360 --> 00:43:47,280
Speaker 1: for it. Sadly, his popularity would grow even more after

688
00:43:47,320 --> 00:43:50,960
Speaker 1: his death as his story was more widely circulated. As

689
00:43:51,000 --> 00:43:54,640
Speaker 1: we moved further into Comes his young life, you might

690
00:43:54,760 --> 00:43:57,799
Speaker 1: be wondering if he had a wife and kids, But

691
00:43:57,920 --> 00:44:01,120
Speaker 1: like in so many other ways, two Come, so was unusual.

692
00:44:01,960 --> 00:44:04,680
Speaker 1: I mean, there's there's you know, two schools of thought

693
00:44:04,719 --> 00:44:08,160
Speaker 1: among those who knew him personally. Stephen Riddell said girls

694
00:44:08,160 --> 00:44:10,640
Speaker 1: in particular are attracted to him when he was growing up,

695
00:44:10,760 --> 00:44:12,919
Speaker 1: but that he would I mean, he would not have

696
00:44:13,239 --> 00:44:16,400
Speaker 1: much to do with them. But whatever the case, he

697
00:44:16,400 --> 00:44:19,840
Speaker 1: he certainly found it easy to break off relationships. I

698
00:44:19,840 --> 00:44:22,080
Speaker 1: mean when he was when he and his older brother

699
00:44:22,120 --> 00:44:24,680
Speaker 1: were living among a group of the Cherokee, he took

700
00:44:24,960 --> 00:44:28,200
Speaker 1: a Cherokee woman as his mate, who, by all accounts

701
00:44:28,239 --> 00:44:30,400
Speaker 1: was very pretty, and he may have bore her a child.

702
00:44:30,800 --> 00:44:33,120
Speaker 1: But when he his brothers said his time to brus

703
00:44:33,200 --> 00:44:35,320
Speaker 1: to move back to Ohio, he just left her behind.

704
00:44:35,600 --> 00:44:38,400
Speaker 1: And when he married Shawnny Women, his first wife was

705
00:44:38,440 --> 00:44:41,759
Speaker 1: not at all attractive, and he jettisoned her easily. He

706
00:44:41,840 --> 00:44:46,040
Speaker 1: jettisoned another wife because shortly after marrying her, he invited

707
00:44:46,080 --> 00:44:49,560
Speaker 1: some friends over for dinner, and she had not plucked

708
00:44:49,560 --> 00:44:52,839
Speaker 1: her wild turkey, had not plucked all the feathers out,

709
00:44:53,160 --> 00:44:54,760
Speaker 1: and he I guess he was looking for an excuse,

710
00:44:54,800 --> 00:44:57,200
Speaker 1: and he said, well, how dare you embarrassed me? You know,

711
00:44:57,480 --> 00:44:59,719
Speaker 1: in front of my friends. Your bannagh to go back

712
00:44:59,760 --> 00:45:03,800
Speaker 1: to your family and throw her out. So women didn't

713
00:45:03,800 --> 00:45:07,359
Speaker 1: seem to be particularly important to him until later on

714
00:45:07,520 --> 00:45:10,960
Speaker 1: when he was living in what became known as Profits Town.

715
00:45:11,040 --> 00:45:13,160
Speaker 1: By this time he would have been round age forty.

716
00:45:13,440 --> 00:45:16,920
Speaker 1: According to some accounts left by members of other tribes

717
00:45:17,000 --> 00:45:19,600
Speaker 1: who knew him, he was I mean, he had a

718
00:45:19,600 --> 00:45:22,520
Speaker 1: different woman in his in his wigwam every night, So

719
00:45:22,640 --> 00:45:26,760
Speaker 1: maybe he just was a little a little something something changed,

720
00:45:27,280 --> 00:45:31,080
Speaker 1: so it come so yeah, he was not a family man.

721
00:45:31,719 --> 00:45:35,239
Speaker 1: And that's so ironic because what we see is this

722
00:45:35,600 --> 00:45:39,480
Speaker 1: is this man who deeply loved the traditional ways of

723
00:45:39,520 --> 00:45:42,239
Speaker 1: the Shawnee. He wanted that so you would you would

724
00:45:42,280 --> 00:45:46,600
Speaker 1: think this man really valued the traditional Native American way

725
00:45:46,640 --> 00:45:50,200
Speaker 1: of living. It's kind of eccentric, it is, very much so.

726
00:45:50,280 --> 00:45:53,719
Speaker 1: And maybe that's partly what gave him the energy or

727
00:45:53,760 --> 00:45:56,120
Speaker 1: maybe it was the energy and the drive to establish

728
00:45:56,200 --> 00:45:59,840
Speaker 1: this Pan Indian community that just so much. So important

729
00:45:59,840 --> 00:46:04,080
Speaker 1: to that is it's it's subsumed personal desires for that part.

730
00:46:05,800 --> 00:46:09,800
Speaker 1: Very interesting. So now we understand the chronology of de

731
00:46:09,880 --> 00:46:13,279
Speaker 1: comes his young life. Now he's an adult, and this

732
00:46:13,320 --> 00:46:15,920
Speaker 1: is where things get dicey. You thought that other stuff

733
00:46:15,960 --> 00:46:19,680
Speaker 1: was dicey, This is the genesis story of he and

734
00:46:19,719 --> 00:46:25,839
Speaker 1: his brother's revolution and the Pan Indian Confederacy. By UM

735
00:46:26,280 --> 00:46:30,600
Speaker 1: eighteen o five, the Indians of the Midwest were I mean,

736
00:46:30,640 --> 00:46:34,480
Speaker 1: they were being pushed onto an ever decreasing amount of land.

737
00:46:34,800 --> 00:46:37,400
Speaker 1: And so in eighteen o five two Comes to younger

738
00:46:37,440 --> 00:46:42,240
Speaker 1: brother tengs Watawa had this vision that at the time

739
00:46:42,280 --> 00:46:46,640
Speaker 1: he was an absolute ne'er do well alcoholic, and he

740
00:46:46,680 --> 00:46:49,800
Speaker 1: collapsed into this trance so deeply that two Comes and

741
00:46:49,920 --> 00:46:53,200
Speaker 1: others thought he was dead. He emerged from that proclaiming

742
00:46:53,239 --> 00:46:56,120
Speaker 1: that he had had a vision of what was about

743
00:46:56,160 --> 00:46:59,560
Speaker 1: to befall the Indians, which was ultimately, you know, complete

744
00:46:59,560 --> 00:47:04,760
Speaker 1: disaster or annihilation if they didn't return to traditional values,

745
00:47:05,280 --> 00:47:08,600
Speaker 1: and that they were being punished for what was happening

746
00:47:08,600 --> 00:47:10,200
Speaker 1: to them. It wasn't the fault of the whites, it

747
00:47:10,239 --> 00:47:14,200
Speaker 1: was because they themselves had had wandered off the spiritual

748
00:47:14,360 --> 00:47:20,200
Speaker 1: correct path of living. This Pan Indian religious movement grew

749
00:47:20,280 --> 00:47:23,799
Speaker 1: up around Tanks Wattawa, and he became really the most

750
00:47:23,840 --> 00:47:28,240
Speaker 1: influential prophet in American Indian history, and prophets and prophecy

751
00:47:28,280 --> 00:47:30,600
Speaker 1: were very important in American Indian way of life, and

752
00:47:30,640 --> 00:47:33,719
Speaker 1: one who was recognized as a genuine prophet who genuinely

753
00:47:33,760 --> 00:47:37,600
Speaker 1: had communications with the Great Spirit, the Master of Life

754
00:47:38,040 --> 00:47:43,800
Speaker 1: God was accorded a great deference. This Pan Indian religious

755
00:47:43,880 --> 00:47:48,360
Speaker 1: movement is so important to understanding two kompsa in ten Squattawa.

756
00:47:48,840 --> 00:47:52,000
Speaker 1: I want to hear Dr Dave Edmonds speak about it.

757
00:47:52,880 --> 00:47:55,120
Speaker 1: They who had been they called themselves. We were once

758
00:47:55,200 --> 00:47:58,640
Speaker 1: the masters of the of the Ohio Valley. We were

759
00:47:58,800 --> 00:48:02,520
Speaker 1: lost things. What's happened in here? We've strayed? Well. Then

760
00:48:02,560 --> 00:48:05,160
Speaker 1: on a sudden comes this man who has this vision,

761
00:48:05,200 --> 00:48:08,640
Speaker 1: who was a tense guata with the Shawnee prophet is

762
00:48:08,680 --> 00:48:12,640
Speaker 1: a man of not much reputation before he has this vision,

763
00:48:13,080 --> 00:48:16,360
Speaker 1: and he has this falls into this sort of trance

764
00:48:16,920 --> 00:48:19,480
Speaker 1: and he falls over into in his wigwam as his

765
00:48:19,520 --> 00:48:22,760
Speaker 1: wife is preparing a meal, that almost falls into a fire,

766
00:48:23,239 --> 00:48:25,840
Speaker 1: and they think he's died. And then he comes back

767
00:48:25,880 --> 00:48:29,399
Speaker 1: and he says, I've I have been taken to heaven

768
00:48:29,440 --> 00:48:31,960
Speaker 1: and I've seen what it's like, and I know that

769
00:48:32,080 --> 00:48:34,040
Speaker 1: what we need to do, and we need to get

770
00:48:34,080 --> 00:48:37,680
Speaker 1: away from these white ways. We need to give up drinking,

771
00:48:38,280 --> 00:48:40,880
Speaker 1: and we need to hunt only with bows and arrows.

772
00:48:40,920 --> 00:48:43,600
Speaker 1: We can use, we can use fire arms to protect us,

773
00:48:43,760 --> 00:48:45,400
Speaker 1: but we need to go back to the old ways.

774
00:48:45,440 --> 00:48:49,520
Speaker 1: We need to wear clothing is made of traditional skins

775
00:48:49,640 --> 00:48:53,600
Speaker 1: or our own fabrics, etcetera. And that regulation about how

776
00:48:53,640 --> 00:48:58,680
Speaker 1: fires could be started started with sticks, and he begins

777
00:48:58,719 --> 00:49:05,160
Speaker 1: to preach this in eight teen oh five, ten Squatta

778
00:49:05,239 --> 00:49:08,880
Speaker 1: was spiritual message of returning to the traditional Indian ways

779
00:49:09,000 --> 00:49:13,560
Speaker 1: begins to spread. Remember, by this time white technology had

780
00:49:13,680 --> 00:49:18,640
Speaker 1: rapidly taken hold of Native communities through Jefferson's Trade Agenda

781
00:49:19,000 --> 00:49:22,279
Speaker 1: and others. But the message is a combination of ten

782
00:49:22,400 --> 00:49:27,120
Speaker 1: Squatta was owned doctrine, and some preceding Native American profits.

783
00:49:27,600 --> 00:49:30,480
Speaker 1: It proclaimed a need for repentance in order to be

784
00:49:30,520 --> 00:49:34,960
Speaker 1: connected back with the Great Spirit. It involved intricate specifics

785
00:49:35,000 --> 00:49:38,520
Speaker 1: of how Indians should live. One that I thought was

786
00:49:38,640 --> 00:49:41,719
Speaker 1: interesting was that they needed to have a constantly burning

787
00:49:41,840 --> 00:49:46,080
Speaker 1: fire in their wigwams, which symbolized rebirth in a new faith.

788
00:49:46,560 --> 00:49:50,080
Speaker 1: Tin Squatta has said, quote summer and winter, day and

789
00:49:50,239 --> 00:49:53,000
Speaker 1: night in the storm or when it is calm, you

790
00:49:53,080 --> 00:49:56,560
Speaker 1: must remember that life in your body and fire in

791
00:49:56,640 --> 00:50:00,840
Speaker 1: your lodge are the same. End of quote. But the

792
00:50:00,920 --> 00:50:04,040
Speaker 1: fire couldn't be started with the white man's flint and steel.

793
00:50:04,480 --> 00:50:07,320
Speaker 1: It had to be started with sticks and burn year round.

794
00:50:08,200 --> 00:50:11,200
Speaker 1: Mr Nucom is always cold, so she would love it

795
00:50:11,239 --> 00:50:14,000
Speaker 1: if we did this at our house. And it also

796
00:50:14,080 --> 00:50:18,040
Speaker 1: reminds me of the home fires of rural frontier America.

797
00:50:18,360 --> 00:50:21,600
Speaker 1: That was a real thing. People kept fires burning year

798
00:50:21,719 --> 00:50:28,279
Speaker 1: round as a spiritual or philosophical statement. Anyway, the doctrine,

799
00:50:28,360 --> 00:50:32,400
Speaker 1: in the words of Peter Cozens, was a syncretic creed

800
00:50:32,640 --> 00:50:38,080
Speaker 1: of spiritual and cultural renewal. Here is an interesting aside.

801
00:50:38,560 --> 00:50:42,799
Speaker 1: This Indian Revival coincided with and was a lot like

802
00:50:42,880 --> 00:50:47,319
Speaker 1: the Christian Revivals happening at the same time on the frontier.

803
00:50:48,000 --> 00:50:53,160
Speaker 1: Here's Robert Morgan, and what I want to say is

804
00:50:53,200 --> 00:50:56,560
Speaker 1: that he, on the other end, our ours of that

805
00:50:56,640 --> 00:51:01,719
Speaker 1: time mirror almost perfectly. Teachers of the second grade Awakening

806
00:51:01,960 --> 00:51:05,799
Speaker 1: just happening this time. The metaphors are the same. You've

807
00:51:05,800 --> 00:51:09,080
Speaker 1: got to repent, you've been doing the wrong thing. You've

808
00:51:09,120 --> 00:51:11,880
Speaker 1: got to humble yourself. And they're saying this to the Indians.

809
00:51:12,160 --> 00:51:14,680
Speaker 1: He's saying it to the Indians, and the revival preachers

810
00:51:14,680 --> 00:51:17,200
Speaker 1: that saying to the white people to get a seat

811
00:51:17,200 --> 00:51:21,160
Speaker 1: in heaven, to bring the millennium, you've got to do

812
00:51:21,200 --> 00:51:24,960
Speaker 1: this and DECOMPSI is saying to the Indians, you've got

813
00:51:24,960 --> 00:51:28,160
Speaker 1: to repent, You've got to give up your sinful ways

814
00:51:28,800 --> 00:51:31,840
Speaker 1: to achieve this paradise on earth. But another thing I

815
00:51:31,880 --> 00:51:36,080
Speaker 1: want to say is that even the prophet was inspired

816
00:51:36,480 --> 00:51:40,440
Speaker 1: by a lot of the preaching and the tradition of Christianity.

817
00:51:40,600 --> 00:51:44,839
Speaker 1: These really mirror each other. That these these cultures had

818
00:51:44,840 --> 00:51:49,080
Speaker 1: mixed to that extent that this prophet said things that

819
00:51:49,200 --> 00:51:52,279
Speaker 1: the Indians had never heard before from other holy men,

820
00:51:52,760 --> 00:51:55,680
Speaker 1: and they resemble amazingly, you know, the things that would

821
00:51:55,680 --> 00:51:59,959
Speaker 1: have been heard in a sermon been read in Christianity

822
00:52:00,040 --> 00:52:04,920
Speaker 1: and h in the other direction, that tremendous Indian oratory

823
00:52:04,960 --> 00:52:08,080
Speaker 1: inspires the white preachers and they pick up a lot

824
00:52:08,080 --> 00:52:13,440
Speaker 1: of the tricks and rhetoric of them. And this goes

825
00:52:13,520 --> 00:52:16,760
Speaker 1: into the twentieth century's cliche to say that the ghost

826
00:52:16,880 --> 00:52:22,200
Speaker 1: nance religion ended with the wounded knee. It didn't. It's

827
00:52:22,200 --> 00:52:25,360
Speaker 1: still with us. It never went away. And preachers like

828
00:52:26,200 --> 00:52:30,120
Speaker 1: Oral Roberts and almost all of those Revival preachers have

829
00:52:30,239 --> 00:52:34,759
Speaker 1: Indian blood, so that influence. It's just one of the

830
00:52:34,840 --> 00:52:39,879
Speaker 1: many ways in which Indian culture influenced white culture as

831
00:52:40,000 --> 00:52:42,880
Speaker 1: much as the other way around, the white culture influencing

832
00:52:42,960 --> 00:52:49,400
Speaker 1: Indian culture. Very interesting. Will continue to see how Indian

833
00:52:49,480 --> 00:52:54,000
Speaker 1: oratory affected the speech and communication of the American frontier.

834
00:52:54,680 --> 00:52:58,000
Speaker 1: Here's Peter with more on the genuine nature of ten

835
00:52:58,120 --> 00:53:03,200
Speaker 1: Squattawa's personal trans formation. Alcoholics anonymous could learn a lot

836
00:53:03,239 --> 00:53:07,040
Speaker 1: from thanks to Ottawa, because literally he was the evening

837
00:53:07,080 --> 00:53:10,920
Speaker 1: he had his vision hunched over the campfire in his

838
00:53:11,040 --> 00:53:16,160
Speaker 1: wigwam in uh, you know, the the early spring cold.

839
00:53:16,200 --> 00:53:18,920
Speaker 1: He was still an alcoholic at that moment, and he

840
00:53:19,000 --> 00:53:24,440
Speaker 1: emerged from his seemingly comatose state, uh, not only articulating

841
00:53:25,080 --> 00:53:29,879
Speaker 1: the the initial points of his his doctrine of of

842
00:53:29,920 --> 00:53:33,680
Speaker 1: spiritual rebirth. From the moment he emerged from that vision,

843
00:53:33,920 --> 00:53:37,000
Speaker 1: he never took another drop of drink the rest of

844
00:53:37,080 --> 00:53:39,640
Speaker 1: his life. You know, I've talked to doctors who read

845
00:53:39,680 --> 00:53:42,560
Speaker 1: my book and others, and this is no way to

846
00:53:42,600 --> 00:53:46,959
Speaker 1: explain it through you. Through rational and genuine happened, something

847
00:53:47,040 --> 00:53:51,600
Speaker 1: genuinely happened to him spiritually. By all accounts, his transformation

848
00:53:51,800 --> 00:53:57,400
Speaker 1: produced genuine, lifelong change. He became a traveling evangelist. But

849
00:53:57,640 --> 00:54:00,600
Speaker 1: here is the meat of what comes to it that

850
00:54:00,760 --> 00:54:05,880
Speaker 1: made him who he was. Two Comes essentially co opted

851
00:54:06,239 --> 00:54:09,120
Speaker 1: his brother's movement and turned it into a political and

852
00:54:09,160 --> 00:54:12,919
Speaker 1: military alliance around eighteen o eight, and he said, you know, look,

853
00:54:13,120 --> 00:54:16,319
Speaker 1: we have to not only return to traditional values as

854
00:54:16,360 --> 00:54:19,160
Speaker 1: my brother is saying, we also have to band together

855
00:54:19,520 --> 00:54:22,560
Speaker 1: as a need arises politically in military. We are one

856
00:54:22,680 --> 00:54:26,440
Speaker 1: people eating from the same bowl with the same spoon,

857
00:54:26,760 --> 00:54:30,200
Speaker 1: and we cannot continue to yield to the white men

858
00:54:30,560 --> 00:54:33,200
Speaker 1: and give up land piecemeal. And if we do, we're

859
00:54:33,239 --> 00:54:34,840
Speaker 1: all going to be driven into the Great Lakes, and

860
00:54:34,840 --> 00:54:37,680
Speaker 1: that will be the end of us. We're one people

861
00:54:37,840 --> 00:54:41,080
Speaker 1: eating from the same bowl with the same spoon. Two

862
00:54:41,080 --> 00:54:46,239
Speaker 1: comes To said Indian speech constantly used powerful metaphor. He

863
00:54:46,360 --> 00:54:49,319
Speaker 1: and Tins Squattawa increased in power with many of the

864
00:54:49,360 --> 00:54:53,120
Speaker 1: tribes in the Midwest and Great Lakes regions, unlike Indians

865
00:54:53,200 --> 00:54:56,759
Speaker 1: ever had. Tin Squattawa was the spiritual leader, and two

866
00:54:56,800 --> 00:55:00,560
Speaker 1: comes To was his mouthpiece, almost like Aaron and Moses

867
00:55:00,640 --> 00:55:04,279
Speaker 1: in the Bible. Aaron spoke for Moses to Pharaoh and

868
00:55:04,320 --> 00:55:09,239
Speaker 1: to the people. Here's a unique thing. Signs and wonders

869
00:55:09,320 --> 00:55:13,239
Speaker 1: seemed to follow these two kind of like Aaron Moses.

870
00:55:13,719 --> 00:55:17,080
Speaker 1: I'll let you decide what you think here's a look

871
00:55:17,200 --> 00:55:21,400
Speaker 1: into the government's original plan to discredit this Indian prophet

872
00:55:21,640 --> 00:55:25,240
Speaker 1: who was gaining so much traction with the tribes. William

873
00:55:25,280 --> 00:55:28,799
Speaker 1: Henry Harrison, who was the governor of Indiana and and

874
00:55:28,960 --> 00:55:31,399
Speaker 1: had the Northwest territory there, and I said, you're gonna

875
00:55:31,440 --> 00:55:34,560
Speaker 1: do something about this, and so he issues this speech.

876
00:55:34,560 --> 00:55:38,120
Speaker 1: Why are you following this this crazy man. He's not holy,

877
00:55:38,400 --> 00:55:41,319
Speaker 1: he is just he's just a false prophet if he

878
00:55:41,360 --> 00:55:45,040
Speaker 1: really is a prophet, asked him to bring the dead back,

879
00:55:45,400 --> 00:55:49,080
Speaker 1: asked him to make the rivers run backward, ask him

880
00:55:49,120 --> 00:55:54,840
Speaker 1: to make the sun stand still. And what Harrison obviously

881
00:55:54,880 --> 00:55:57,960
Speaker 1: does not know, our overlooks it is that there is

882
00:55:58,000 --> 00:56:01,279
Speaker 1: a eclipse coming. And what the prophet knew it or not,

883
00:56:01,600 --> 00:56:04,400
Speaker 1: that's the question. I can't believe that he knew it.

884
00:56:04,640 --> 00:56:08,360
Speaker 1: But anyway, in June, big eclipse right across the Midwest,

885
00:56:08,719 --> 00:56:11,759
Speaker 1: so in the mid midday, and it gets so dark

886
00:56:11,840 --> 00:56:15,280
Speaker 1: that the bird's nest and farm animals go into the barn,

887
00:56:15,560 --> 00:56:18,640
Speaker 1: and the prophecies, I tell you, I have made this

888
00:56:18,760 --> 00:56:22,560
Speaker 1: unstand still. My goodness is influenced and spreads. It's is

889
00:56:22,600 --> 00:56:25,040
Speaker 1: a miracle as far as the trunk, and it spreads

890
00:56:26,520 --> 00:56:30,360
Speaker 1: Tin Squattawa. After he received the challenge from William Henry

891
00:56:30,360 --> 00:56:35,279
Speaker 1: Harrison gathered his people and said, quote, fifty days from

892
00:56:35,280 --> 00:56:37,880
Speaker 1: this day, there will be no cloud in the sky.

893
00:56:38,200 --> 00:56:40,960
Speaker 1: Yet when the sun has reached its highest point. At

894
00:56:40,960 --> 00:56:44,200
Speaker 1: that moment, will the Great Spirit take it into her

895
00:56:44,280 --> 00:56:47,319
Speaker 1: hand and hide it from us. The darkness of night

896
00:56:47,360 --> 00:56:50,520
Speaker 1: will there on cover us, and the stars will shine

897
00:56:50,640 --> 00:56:53,960
Speaker 1: round about us. The birds will roost, and the night

898
00:56:54,040 --> 00:56:58,759
Speaker 1: creatures will awaken and stir. End of quote. In June

899
00:56:58,800 --> 00:57:01,719
Speaker 1: of eight ten No six, there was a solar eclipse

900
00:57:02,000 --> 00:57:05,920
Speaker 1: that blacked out the sky. Many said that ten Squattawa

901
00:57:06,160 --> 00:57:09,520
Speaker 1: was told about the eclipse coming. Others said it was

902
00:57:09,560 --> 00:57:13,960
Speaker 1: a miracle. We'll never know, but it did increase Tins

903
00:57:13,960 --> 00:57:17,320
Speaker 1: Squattwa was fame. But I'll tell you one thing that

904
00:57:17,360 --> 00:57:21,280
Speaker 1: we do know. Tecumsa would become known as one of

905
00:57:21,320 --> 00:57:25,840
Speaker 1: the greatest, if not the greatest, orators in Native American history,

906
00:57:26,240 --> 00:57:30,960
Speaker 1: and even in American history. It's hard to quantify because

907
00:57:30,960 --> 00:57:35,160
Speaker 1: there are no audio recordings of him. But here's Robert Morgan.

908
00:57:36,000 --> 00:57:38,640
Speaker 1: Tell me about how you said that he was maybe

909
00:57:38,640 --> 00:57:41,600
Speaker 1: the greatest orator that this nation has ever seen. I

910
00:57:41,600 --> 00:57:45,080
Speaker 1: think it's quite like he was the greatest orator just

911
00:57:45,120 --> 00:57:48,479
Speaker 1: because of his power over people. He could he could

912
00:57:48,480 --> 00:57:51,640
Speaker 1: inspire really anybody who listened to him. He did run

913
00:57:51,640 --> 00:57:56,520
Speaker 1: into one Indian who disputed him about the Confederacy, and

914
00:57:56,560 --> 00:58:00,440
Speaker 1: that was of all people read Eagle and the legend

915
00:58:00,600 --> 00:58:03,600
Speaker 1: is that red Eagle, you know, said to him. And

916
00:58:03,640 --> 00:58:05,720
Speaker 1: he's up there and preaching, and everybody was just absolutely

917
00:58:05,720 --> 00:58:09,800
Speaker 1: swayed by and ready very strong personality said you know,

918
00:58:09,960 --> 00:58:14,040
Speaker 1: you're you're just full of hot air. And the compassus said,

919
00:58:14,360 --> 00:58:17,080
Speaker 1: you think I don't have the power, When I get

920
00:58:17,120 --> 00:58:19,760
Speaker 1: back to Detroit, I will stomp my foot and it

921
00:58:19,800 --> 00:58:24,480
Speaker 1: will shake your towns down. And he went back to

922
00:58:24,520 --> 00:58:27,680
Speaker 1: Detroit and the great earthquake of eighteen eleven came and

923
00:58:27,680 --> 00:58:32,240
Speaker 1: shook their towns. That, yeah, that's wild. Yeah, he's what

924
00:58:32,320 --> 00:58:35,360
Speaker 1: do you make of that? Tin squatter did it the

925
00:58:35,400 --> 00:58:39,160
Speaker 1: same thing about turning the sun black with the eclipse,

926
00:58:39,400 --> 00:58:41,400
Speaker 1: but the earthquake, Man, do you think he just got

927
00:58:41,440 --> 00:58:43,840
Speaker 1: lucky or do you think do you think he really was?

928
00:58:44,200 --> 00:58:50,640
Speaker 1: He called that one down. We'll never know, He'll never know. Well,

929
00:58:51,160 --> 00:58:54,760
Speaker 1: that time period, I believe it was eighteen eleven was

930
00:58:55,160 --> 00:58:58,360
Speaker 1: when all those new Madrid. Earthquakes started happening up and

931
00:58:58,360 --> 00:59:01,480
Speaker 1: down the Mississippi River valley, which made real Foot Lake

932
00:59:01,520 --> 00:59:05,560
Speaker 1: in Tennessee. Whatever happened that, a lot of earthquakes happened.

933
00:59:05,600 --> 00:59:08,760
Speaker 1: After that, they just kept happening. Uh. There were many

934
00:59:08,880 --> 00:59:12,840
Speaker 1: after quakes also made the Mississippi run backward from a

935
00:59:12,840 --> 00:59:17,200
Speaker 1: certain time that it was an enormous earthquake. The Year

936
00:59:17,200 --> 00:59:21,680
Speaker 1: of Miracles, Twakumpsa and his little brother began to amass

937
00:59:21,680 --> 00:59:26,560
Speaker 1: an influential national following of Native Americans through their doctrine

938
00:59:26,600 --> 00:59:31,120
Speaker 1: of revival of traditional ways followed by these signs and wonders,

939
00:59:31,160 --> 00:59:34,240
Speaker 1: but the other equally important component of their message was

940
00:59:34,280 --> 00:59:38,760
Speaker 1: a strong militant stance on no more lands being ceded

941
00:59:38,800 --> 00:59:42,840
Speaker 1: to the United States. The United States took note of

942
00:59:42,880 --> 00:59:47,680
Speaker 1: this message and its power. However, surprisingly most of their

943
00:59:47,720 --> 00:59:52,960
Speaker 1: own the Shawnees, didn't follow these brothers. Most of their

944
00:59:53,000 --> 00:59:57,080
Speaker 1: following came from other tribes. Even Old j. C. Said

945
00:59:57,120 --> 01:00:00,920
Speaker 1: that a prophet wouldn't be accepted in his hometown. Here's

946
01:00:00,960 --> 01:00:05,000
Speaker 1: Peter giving more insight into the division amongst the tribes,

947
01:00:06,080 --> 01:00:11,880
Speaker 1: tins Quintawa becomes this prophet recognized authorized prophet inside of

948
01:00:11,920 --> 01:00:15,240
Speaker 1: the Shawnee Nation. His brother is this war leader. Hunter

949
01:00:15,720 --> 01:00:18,840
Speaker 1: talked to me about how they worked together to have

950
01:00:18,960 --> 01:00:20,960
Speaker 1: influence like they did, and we got to be careful

951
01:00:20,960 --> 01:00:24,080
Speaker 1: with our terminology because he wasn't really recognized neither one

952
01:00:24,120 --> 01:00:28,400
Speaker 1: nor recognized as anything by most Shawnee. Most of the Shawnee.

953
01:00:28,600 --> 01:00:32,240
Speaker 1: There were only about a thousand, maybe if twelve hundred

954
01:00:32,320 --> 01:00:36,320
Speaker 1: Shawnee who still lived in the Midwest at the time

955
01:00:36,400 --> 01:00:40,760
Speaker 1: that to come since tanks Watawa ascended to power, so

956
01:00:40,840 --> 01:00:44,560
Speaker 1: to speak, when they became influential, and the great majority

957
01:00:44,840 --> 01:00:48,960
Speaker 1: of the Shawnee rejected tanks Watawa this doctrine right from

958
01:00:48,960 --> 01:00:52,120
Speaker 1: the get go and subsequently rejected to come. So maybe

959
01:00:52,120 --> 01:00:54,840
Speaker 1: in part because again it was such a small community

960
01:00:55,280 --> 01:00:59,800
Speaker 1: that most Shawnee knew tex Watawa is is alcoholic, dead

961
01:00:59,800 --> 01:01:03,000
Speaker 1: beat and uh the majority of shawn He lived in

962
01:01:03,080 --> 01:01:07,920
Speaker 1: a village in northeastern Ohio under a chief named Blackfoot,

963
01:01:08,280 --> 01:01:13,320
Speaker 1: and they gravitated to Blackfoot, and they really wanted to assimilate.

964
01:01:13,680 --> 01:01:17,120
Speaker 1: I mean, they really wanted to walk the white man's road,

965
01:01:17,200 --> 01:01:21,680
Speaker 1: so to speak. They welcomed farm implements, that welcomed instruction

966
01:01:21,760 --> 01:01:24,640
Speaker 1: and farming that we're willing to give up the hunt.

967
01:01:24,840 --> 01:01:28,320
Speaker 1: And what was particularly remarkable about that is that farming

968
01:01:28,400 --> 01:01:31,920
Speaker 1: was anathema to Indian men. It was believed that there

969
01:01:31,960 --> 01:01:34,720
Speaker 1: were two kinds of power that the Master of life

970
01:01:34,800 --> 01:01:38,480
Speaker 1: bestowed upon humans. Female power, and that was for women

971
01:01:38,680 --> 01:01:43,520
Speaker 1: that allowed them to succeed as agriculturists and also in

972
01:01:43,600 --> 01:01:47,360
Speaker 1: child bearing. And then and there's male power that was

973
01:01:47,840 --> 01:01:51,800
Speaker 1: exclusively useful in the hunt and in war. And those

974
01:01:51,840 --> 01:01:55,000
Speaker 1: two should never be mixed. I mean, for a man

975
01:01:55,120 --> 01:01:58,480
Speaker 1: to take up farming alongside of women would be essentially

976
01:01:58,480 --> 01:02:01,440
Speaker 1: to give up his male power of masculinity. This was

977
01:02:01,440 --> 01:02:05,360
Speaker 1: really tearing down the whole stole fabric society. And so

978
01:02:05,440 --> 01:02:07,680
Speaker 1: for the for all these Shawny and mails to say, Okay,

979
01:02:07,720 --> 01:02:10,000
Speaker 1: we're willing to forego this and you know, walk the

980
01:02:10,040 --> 01:02:14,040
Speaker 1: white man's road was pretty remarkable, but they did. Unfortunately,

981
01:02:14,120 --> 01:02:19,320
Speaker 1: the US government betrayed them on the road from Afar.

982
01:02:19,520 --> 01:02:22,200
Speaker 1: It would seem that all Indian tribes would be against

983
01:02:22,200 --> 01:02:26,640
Speaker 1: selling land and assimilating into white culture. However, that just

984
01:02:26,720 --> 01:02:31,080
Speaker 1: wasn't the case. This is why Tecumsa's rational but radical

985
01:02:31,160 --> 01:02:34,600
Speaker 1: message to stand against the United States was so wild.

986
01:02:35,040 --> 01:02:38,600
Speaker 1: The situation was tearing apart the fabric of Indian culture.

987
01:02:38,840 --> 01:02:41,720
Speaker 1: The people were looking for leadership, they were looking for

988
01:02:41,760 --> 01:02:45,880
Speaker 1: an answer. Here's Chief Ben Barnes putting two Cumsa into

989
01:02:45,960 --> 01:02:50,120
Speaker 1: context with the other leaders inside of his community. He

990
01:02:50,160 --> 01:02:52,640
Speaker 1: makes the point that Tecumsa was a great leader, but

991
01:02:52,760 --> 01:02:55,960
Speaker 1: he was a result of all the things and leaders

992
01:02:56,000 --> 01:02:58,720
Speaker 1: that had come before him, making even more sense of

993
01:02:58,760 --> 01:03:02,600
Speaker 1: who he was. He was really he was ticked off.

994
01:03:02,880 --> 01:03:05,040
Speaker 1: You know, he's ticked off, and he's a young person

995
01:03:05,080 --> 01:03:08,640
Speaker 1: and he'd seen leadership of the past, so he was

996
01:03:08,760 --> 01:03:14,000
Speaker 1: not like a formal leader and went through leadership he was.

997
01:03:14,400 --> 01:03:18,200
Speaker 1: He was a leader that ascended. Like, listen, we're all mad,

998
01:03:18,560 --> 01:03:21,560
Speaker 1: were ticked off. Nobody's doing things things about it. We

999
01:03:21,600 --> 01:03:24,160
Speaker 1: need a military response to this. And of course he

1000
01:03:24,200 --> 01:03:26,919
Speaker 1: wasn't speaking in those terms, but he's just talking about

1001
01:03:26,960 --> 01:03:29,920
Speaker 1: we need to come together and take up arms. But

1002
01:03:30,080 --> 01:03:32,840
Speaker 1: he wasn't all by himself. You know, this is this

1003
01:03:32,880 --> 01:03:35,920
Speaker 1: is a long line of people leading these fights. Blackfish,

1004
01:03:36,200 --> 01:03:38,920
Speaker 1: black hoof, even and blue jacket. So he had seen

1005
01:03:39,040 --> 01:03:42,760
Speaker 1: these military campaigns that had just stopped short of drawing

1006
01:03:42,760 --> 01:03:46,080
Speaker 1: the line U the line that King of England had proposed.

1007
01:03:46,160 --> 01:03:48,360
Speaker 1: You know, this would all be Indian territory west of

1008
01:03:48,360 --> 01:03:51,760
Speaker 1: that line, and that didn't happen. But what's really intriguing

1009
01:03:51,800 --> 01:03:54,120
Speaker 1: to me is he was not alone. Even at the

1010
01:03:54,160 --> 01:03:59,320
Speaker 1: time that he was leading this revolution, this pan resistance revolution,

1011
01:03:59,440 --> 01:04:04,800
Speaker 1: his brother and Squatala was rereading a religious revival. At

1012
01:04:04,800 --> 01:04:08,600
Speaker 1: the same time you have this other movement that's a

1013
01:04:08,720 --> 01:04:12,720
Speaker 1: militarized revival. And what's really intriguing as you have to

1014
01:04:12,760 --> 01:04:15,600
Speaker 1: put those both those things into context at the same

1015
01:04:15,600 --> 01:04:19,640
Speaker 1: time where it comes not at appointed leader of all

1016
01:04:19,680 --> 01:04:24,240
Speaker 1: the Shawnees. These are disaffected, angry people, and he starts

1017
01:04:24,280 --> 01:04:27,680
Speaker 1: gathering other disaffected angry people to him for this battle.

1018
01:04:28,520 --> 01:04:30,720
Speaker 1: And the communities are right. They had some communities in

1019
01:04:30,760 --> 01:04:32,960
Speaker 1: support of his efforts. Some wanted to say, well, let's

1020
01:04:33,000 --> 01:04:35,360
Speaker 1: see how this goes. And then he had something that's like,

1021
01:04:35,360 --> 01:04:37,800
Speaker 1: you know what, we've already left so long before it

1022
01:04:37,880 --> 01:04:41,840
Speaker 1: comes to started his uh military campaign, Shawnese had already said,

1023
01:04:41,840 --> 01:04:43,760
Speaker 1: you know, we're out of here. We're leaving Maryland, We're

1024
01:04:43,840 --> 01:04:47,560
Speaker 1: leaving West Virginia, leaving Virginia, We're leaving these places in Alabama, Georgia,

1025
01:04:47,680 --> 01:04:52,400
Speaker 1: and uh moving into Arkansas, Missouri. I find when talking

1026
01:04:52,400 --> 01:04:54,880
Speaker 1: with the chief he's always placing in. Two comes to

1027
01:04:55,040 --> 01:04:58,400
Speaker 1: in the context of his community. We'll talk a lot

1028
01:04:58,440 --> 01:05:01,720
Speaker 1: more with Chief Barnes and eight er episodes, but it's

1029
01:05:01,760 --> 01:05:04,440
Speaker 1: clear that the tribe was divided about what to do,

1030
01:05:04,680 --> 01:05:07,360
Speaker 1: and they we're looking for leadership, and these brothers offered

1031
01:05:07,360 --> 01:05:11,040
Speaker 1: a solution, a milieu or a what we would call

1032
01:05:11,080 --> 01:05:14,640
Speaker 1: it a climate there in the midwest of whether it's

1033
01:05:14,640 --> 01:05:17,920
Speaker 1: been an awful lot of unrest and here here's an answer.

1034
01:05:18,040 --> 01:05:21,040
Speaker 1: Here's an answer, and it's spreaduled. Two comes to then

1035
01:05:21,160 --> 01:05:24,840
Speaker 1: steps in and he begins to form at a political

1036
01:05:24,920 --> 01:05:28,200
Speaker 1: thing to this. Well, the prophet initially was sort of

1037
01:05:28,200 --> 01:05:32,240
Speaker 1: the white saw. The prophet is kind of a crazy man,

1038
01:05:32,360 --> 01:05:34,520
Speaker 1: but not I mean, he's a threat in some ways.

1039
01:05:34,920 --> 01:05:37,439
Speaker 1: But when t comes comes in and says we're going

1040
01:05:37,480 --> 01:05:41,560
Speaker 1: to unite, We're going to bring the tribes together, that

1041
01:05:41,880 --> 01:05:47,320
Speaker 1: really frightens the government because they want to approach tribal

1042
01:05:47,360 --> 01:05:51,560
Speaker 1: people piecemeal, play tribal people off against each other. And

1043
01:05:51,600 --> 01:05:53,920
Speaker 1: Two comes to said, no, we we do not need

1044
01:05:54,080 --> 01:05:58,919
Speaker 1: Potawatomie land, Shawnee land, Delaware land, Kickapoo land, Miami land.

1045
01:05:59,000 --> 01:06:03,200
Speaker 1: We want to have Native American land. It's our land,

1046
01:06:03,280 --> 01:06:07,720
Speaker 1: and no more land should be seated piecemeal. That's a

1047
01:06:07,840 --> 01:06:13,200
Speaker 1: great threat. That is an incredible threat to a young

1048
01:06:13,360 --> 01:06:17,800
Speaker 1: nation so hungry for land that they do anything, and

1049
01:06:17,960 --> 01:06:21,800
Speaker 1: I mean anything. The Comesa didn't have a choice of

1050
01:06:21,840 --> 01:06:24,880
Speaker 1: when he was born. Was it a blessing or a curse?

1051
01:06:25,000 --> 01:06:28,400
Speaker 1: That he was a natural leader, a visionary and idealist,

1052
01:06:28,640 --> 01:06:32,680
Speaker 1: charismatic with a magnetic demeanor and a heritage that wouldn't

1053
01:06:32,720 --> 01:06:36,880
Speaker 1: allow him to back down even when standing before great foes.

1054
01:06:37,560 --> 01:06:40,760
Speaker 1: Little did he know that he was fighting a young

1055
01:06:41,080 --> 01:06:44,480
Speaker 1: version of a great giant, a nation that would become

1056
01:06:44,480 --> 01:06:47,520
Speaker 1: the most powerful nation in the history of the planet.

1057
01:06:48,160 --> 01:06:51,160
Speaker 1: If he could see the handwriting on the wall, he

1058
01:06:51,240 --> 01:06:54,960
Speaker 1: didn't care. I can't help but respect that kind of

1059
01:06:55,000 --> 01:06:59,439
Speaker 1: passion and adherence to the vision. In a very ironic way,

1060
01:06:59,640 --> 01:07:04,200
Speaker 1: to Humpsa represents the American spirit of freedom from oppression

1061
01:07:04,400 --> 01:07:09,520
Speaker 1: and a willingness to die for that. His indomitability, nobility

1062
01:07:09,600 --> 01:07:12,920
Speaker 1: in the midst of struggle, and insight beyond his time

1063
01:07:13,040 --> 01:07:16,320
Speaker 1: about the unification of his people are traits that mark

1064
01:07:16,440 --> 01:07:20,480
Speaker 1: his life and that we would hope are built inside

1065
01:07:20,520 --> 01:07:25,480
Speaker 1: the national character of America, which that's massively upward. Debate

1066
01:07:25,560 --> 01:07:29,800
Speaker 1: whether it is, but hey, we're just getting started. Two

1067
01:07:29,880 --> 01:07:33,040
Speaker 1: cumps to is only in his thirties. We're just scratching

1068
01:07:33,080 --> 01:07:35,560
Speaker 1: the surface of who this guy was and what he did.

1069
01:07:36,240 --> 01:07:39,040
Speaker 1: On Part two of this series will get into the

1070
01:07:39,120 --> 01:07:43,480
Speaker 1: warfare years if two comes his life. I want to

1071
01:07:43,640 --> 01:07:47,320
Speaker 1: end with a quote from William Henry Harrison, who was

1072
01:07:47,360 --> 01:07:51,040
Speaker 1: two Comes his gravest enemy and would eventually become the

1073
01:07:51,120 --> 01:07:56,400
Speaker 1: President of the United States. Here's Peter Cosen's Here's here's

1074
01:07:56,440 --> 01:08:00,160
Speaker 1: what William Henry Harrison said after his contentious A ten

1075
01:08:00,240 --> 01:08:04,120
Speaker 1: eleven conference with the KUMSA. He said he wrote this

1076
01:08:04,160 --> 01:08:06,160
Speaker 1: in a letter to the Secretary of War. He said,

1077
01:08:06,440 --> 01:08:10,640
Speaker 1: the implicit obedience and respect which the followers of two

1078
01:08:10,720 --> 01:08:15,320
Speaker 1: comes to pay to him is really astonishing, and more

1079
01:08:15,400 --> 01:08:20,480
Speaker 1: than any other circumstance, bespeaks him one of those uncommon

1080
01:08:20,560 --> 01:08:26,960
Speaker 1: geniuses which spring up occasionally to produce revolutions and overturn

1081
01:08:27,080 --> 01:08:30,680
Speaker 1: the established order of things. If it were not for

1082
01:08:30,720 --> 01:08:34,920
Speaker 1: the vicinity of the United States, he would perhaps be

1083
01:08:35,000 --> 01:08:38,879
Speaker 1: the founder of an empire that would rival in glory

1084
01:08:39,080 --> 01:08:44,080
Speaker 1: that of Mexico or Peru. Stay tuned for Part two

1085
01:08:44,240 --> 01:08:52,280
Speaker 1: of the series, called Uncommon Genius. I can't thank you

1086
01:08:52,479 --> 01:08:56,160
Speaker 1: enough for listening to Bear Greece. I hope these stories

1087
01:08:56,200 --> 01:08:59,920
Speaker 1: are in some way meaningful and impacting to you. Tack

1088
01:09:00,080 --> 01:09:04,519
Speaker 1: Leading these historical figures is a daunting and intimidating task,

1089
01:09:05,000 --> 01:09:08,280
Speaker 1: and there's some risk involved in today's climate to talk

1090
01:09:08,320 --> 01:09:12,160
Speaker 1: about anything controversial, So I asked that you'd listen to

1091
01:09:12,200 --> 01:09:15,200
Speaker 1: these stories in the manner in which they're intended to

1092
01:09:15,280 --> 01:09:18,360
Speaker 1: be delivered. I want to bring honor to the men

1093
01:09:18,479 --> 01:09:21,200
Speaker 1: that I considered great men and tell the truth of

1094
01:09:21,200 --> 01:09:25,559
Speaker 1: our history without vilifying anybody, but simply looking back so

1095
01:09:25,680 --> 01:09:30,400
Speaker 1: we can learn. Please do me a favor by leaving

1096
01:09:30,479 --> 01:09:34,160
Speaker 1: us a review on iTunes, and please share Bear Greece

1097
01:09:34,280 --> 01:09:38,080
Speaker 1: with somebody this week. I look forward to talking with

1098
01:09:38,160 --> 01:09:42,640
Speaker 1: everyone on The Render on the next episode. Have a

1099
01:09:42,680 --> 01:09:43,160
Speaker 1: great week.