WEBVTT - Ep. 92: Tecumseh - Tecumseh’s Death (Part 3)

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<v Speaker 1>Yeah, all the stuff written about him that is pure hogwash.

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<v Speaker 1>These are nineteenth century stuff that gets associated with him

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<v Speaker 1>sort of to build him up, and he doesn't need it.

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<v Speaker 1>He stands on his own. It's a remarkable man. We're

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<v Speaker 1>on our third and final episode in our series on

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<v Speaker 1>the Shawnee Leader two COMPSA. He's been called the greatest

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<v Speaker 1>Native leader in American history, but we've found ourselves backed

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<v Speaker 1>against the bedrock of inevitability. On this side of mortality,

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<v Speaker 1>all great men and their stories must come to an end.

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<v Speaker 1>This episode is titled two Comes his Death. We'll talk

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<v Speaker 1>about that fateful day in October eighteen thirteen, but perhaps

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<v Speaker 1>more relevant to us today, will explore the ways in

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<v Speaker 1>which we remember history and sometimes play tricks with our

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<v Speaker 1>conscience to console an uncomfortable past. Was the image of

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<v Speaker 1>the Shawnee reflected back to America really him at all?

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<v Speaker 1>And will contrast the way different cultures view their great men.

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<v Speaker 1>Not everybody does it the same. And lastly, on the

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<v Speaker 1>wild Meter of Interest, which is penned in The Red Shawnee,

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<v Speaker 1>Chief Ben Barnes tells us the vision and mission of

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<v Speaker 1>the modern day Shawnee Nation. I really doubt that you're

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<v Speaker 1>gonna want to miss this one. Really giving American Indians

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<v Speaker 1>their place in history, American history. You've got to argue

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<v Speaker 1>that they were two of the most influential siblings in

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<v Speaker 1>American history period. Who can you compare them to? My

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<v Speaker 1>name is Clay Nukelem and this is the Bear Grease Podcast,

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<v Speaker 1>where we'll explore things forgotten but relevant, search for insight

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<v Speaker 1>and unlikely places, and where we'll tell the story of

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<v Speaker 1>Americans who lived their lives close to the land. Presented

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<v Speaker 1>by f HF Gear American Maid, purpose built hunting and

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<v Speaker 1>fishing gear that's designed to be as rugged as the

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<v Speaker 1>places we explore. Thank you very much. Listen up fund evening.

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<v Speaker 1>This song is called the Last Days of Tecumsa by

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<v Speaker 1>American songwriter Grant Lee Buffalo Yeah, j Yeah, and the

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<v Speaker 1>song's lyrics are mysterious and short. In one minute and

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<v Speaker 1>six seconds, it talks about spacemen and airplanes, but at

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<v Speaker 1>the heart of the song, he says he couldn't believe

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<v Speaker 1>all that he knew would fade. The song ends, and

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<v Speaker 1>you wish it was longer. In many ways, it's like

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<v Speaker 1>two comes his life like a dagger piercing your soul.

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<v Speaker 1>Two comes. His plight for the traditional Indian way of

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<v Speaker 1>life and lands leaves me gasping for a breath of

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<v Speaker 1>justice or a hint of fairness, and a scenario stacked

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<v Speaker 1>with an almost undeniable inevitability. It's hard to reconcile. It

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<v Speaker 1>does not escape me that if t Comes his vision

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<v Speaker 1>had prevailed, these United States, which I've become fond of,

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<v Speaker 1>would look much different than they do today, which leaves

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<v Speaker 1>me searching deep to evaluate if I really wanted that

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<v Speaker 1>justice or does it just make me feel good to

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<v Speaker 1>look back and cast well wishes on this warrior's vision.

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<v Speaker 1>We're gonna dive right into that faithful day in eighteen

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<v Speaker 1>thirteen when two comes to his men and a meager

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<v Speaker 1>British force found themselves pushed into Ontario, Canada, after fighting

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<v Speaker 1>near Detroit, Michigan. They're in the middle of what would

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<v Speaker 1>become known as the War of eighteen twelve, a fight

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<v Speaker 1>between Great Britain and the young United States. The war

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<v Speaker 1>started because of British interference with US trade routes, but

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<v Speaker 1>America wanted to own Indian lands and Canada, and both

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<v Speaker 1>sides had Indian allies fighting with them, But the most

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<v Speaker 1>influential group was led by the Shawnee two Cumpsa and

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<v Speaker 1>his Pan Indian gang fighting with the British. Two comes

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<v Speaker 1>to his legacy is that he garnered the largest fighting

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<v Speaker 1>force of Native Americans to stand against America. Some believe

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<v Speaker 1>upwards of six thousand warriors at its peak. He gathered

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<v Speaker 1>fighters from at least twelve different tribes to fight for

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<v Speaker 1>Indian lands through a religious, military and political revolution. Uniting

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<v Speaker 1>warriors from the tribes was a feat in and of itself,

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<v Speaker 1>as they carried the burden of generations of internal conflict

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<v Speaker 1>themselves over land, and most of the tribes rejected to

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<v Speaker 1>comes his radical vision of standing against the United States,

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<v Speaker 1>demanding and Indian nation. Their reasons are as elusive as

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<v Speaker 1>a clouded sunrise. You know exactly what's happening, but you

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<v Speaker 1>just can't see it clearly. Some of the tribes were

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<v Speaker 1>being paid by the United States, many had already fled

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<v Speaker 1>west to the Mississippi, and some just knew that this

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<v Speaker 1>plan wouldn't succeed. It comes to wasn't a chief, but

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<v Speaker 1>he rose to power in the Shawnee world because of

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<v Speaker 1>his visionary ideology, his personal charisma, his success as a

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<v Speaker 1>war leader, and his incredible oratory skill, and his striking

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<v Speaker 1>good looks didn't hurt either, or at least that's what

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<v Speaker 1>they say about him. However, he wasn't alone. His Brotherton's Squattawa,

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<v Speaker 1>known as the Prophet, led the religious side of this

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<v Speaker 1>revolution and stands as one of the most influential Native

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<v Speaker 1>American prophets in known history. These boys were fighting for

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<v Speaker 1>a diying way of life which was rapidly being choked

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<v Speaker 1>out by American encroachment. If you listen to the last

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<v Speaker 1>two episodes, you know all this stuff already. Here's author

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<v Speaker 1>and historian Peter Cozens on two comes his death, So

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<v Speaker 1>two comes A. He basically prophesies his own death. He

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<v Speaker 1>has an intuition that this is going to be his

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<v Speaker 1>last battle that he's going into. Tell me what happens. Yeah,

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<v Speaker 1>he um t Coomsa and tanks Ottawa, and they're greatly

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<v Speaker 1>reduced alliance of now just five hundred warriors down from

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<v Speaker 1>again nearly six thousand at the high point. They're retreating

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<v Speaker 1>deeper and deeper into Ontario with various this very small

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<v Speaker 1>British force, and they're being pursued by a vastly superior

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<v Speaker 1>American force under William Henry Harrison, and they're fighting skirmishes

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<v Speaker 1>all along the way as they're falling back day by

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<v Speaker 1>day from Detroit deeper into Ontario. And on the night

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<v Speaker 1>of October four, eight thirteen, to come sitting around the

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<v Speaker 1>fire with his closest followers, and suddenly two come. So

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<v Speaker 1>just has a revelation that he's going to be killed

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<v Speaker 1>in battle the next day. And uh, one of the

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<v Speaker 1>Indians to whom he tells us his name is Shabona.

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<v Speaker 1>And there's the fact that a town in Illinois name

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<v Speaker 1>for him. Now, he who went on to live into

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<v Speaker 1>the eighteen forties, at least, you know, we called this,

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<v Speaker 1>as did others that you know, he was he was

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<v Speaker 1>going to die the next day. Now, whether that's apocryphal

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<v Speaker 1>or not, that's what happened. And the next morning, on

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<v Speaker 1>Cobra fifth, eighteen thirteen, the British commander, a guy named Proctor,

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<v Speaker 1>finally decides to stand and fight the Americans. Here's Cornell

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<v Speaker 1>professor and author Robert Morgan, very good British general, very

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<v Speaker 1>close to t Compsey, named General Brock, has been recalled

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<v Speaker 1>and replaced by General Procter, who is incompetent. Basically, he

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<v Speaker 1>don't know how to talk to these men. He certainly

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<v Speaker 1>doesn't know how to talk to Indians. They're marching away

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<v Speaker 1>from the Americans, going up towards the River Thames, and

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<v Speaker 1>Procter does such a bad job that he divides his

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<v Speaker 1>men and he doesn't communicate well with the Indians. And

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<v Speaker 1>when Harrison arrives, he just essentially runs away and leaves

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<v Speaker 1>Tcmpsey to fight the battle. That all the fighting is

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<v Speaker 1>really done by the Indians. But Harrison is really good.

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<v Speaker 1>I mean, whatever his reputation he is among revisionists, this

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<v Speaker 1>guy is really smart and he defeats that group. Of

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<v Speaker 1>the hero the Battle of the Thams. Two other heroes,

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<v Speaker 1>a colonel named Richard Mentor Johnson, is the one who

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<v Speaker 1>actually kills Tacpsy. He's wounded by Decompy and he goes

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<v Speaker 1>in and shoots him at close range and kills him.

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<v Speaker 1>The supernatural nature of two comes his revelation about his death,

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<v Speaker 1>and the evidence from the natural realm seemed to be

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<v Speaker 1>converging together. Almost every male figure in his life had

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<v Speaker 1>been killed in battle. Two comes to was now forty

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<v Speaker 1>five years old in the age when the freshwater River

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<v Speaker 1>of Youth begins to fade into the overwhelming volume of

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<v Speaker 1>the salty sea at the coast of middle age, and

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<v Speaker 1>for the lifespan of his time older age. This time

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<v Speaker 1>in a man's life brings more wisdom, but in hand

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<v Speaker 1>to hand combat, in months and even years of constant motion,

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<v Speaker 1>living on war rations and throwing his broken leg from

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<v Speaker 1>the bison hunt, his physical body wasn't at its peak.

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<v Speaker 1>A professional sports player whose career goes beyond forty is

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<v Speaker 1>an outlier. But I'm not suggesting two comes To died

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<v Speaker 1>because of his age. It's just an interesting thought. But

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<v Speaker 1>I wonder if two comes To all ways knew he'd

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<v Speaker 1>die on the battlefield. The sheer volume of exposure to

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<v Speaker 1>potential death and the nobility in his family associated with

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<v Speaker 1>death for this cause are interesting factors. His father, pucks

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<v Speaker 1>and Waw, died at the Battle of Point Pleasant and

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<v Speaker 1>was buried in a shallow grave in the forest. But

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<v Speaker 1>before he died, he tasked his son chis Aqua two Comes,

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<v Speaker 1>his big brother, to fight for Indian lands at all costs.

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<v Speaker 1>Chis Aqua would later declare he'd rather the fouls of

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<v Speaker 1>the air pick his bones than be buried back at camp.

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<v Speaker 1>And that's exactly what happened. Many like to throw around

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<v Speaker 1>that they're involved in a cause they die for, but

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<v Speaker 1>for most of us those words are a cheap verbal thrill,

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<v Speaker 1>a joy ride, and counterfeit valor two comes to paid

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<v Speaker 1>in full in the currency of blood. Here's Dr Dave

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<v Speaker 1>Edmonds of the University of Texas, Dallas. When the fight

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<v Speaker 1>is over, and then after his death in resistance, just

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<v Speaker 1>sort of they crumble and they begin to run. They

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<v Speaker 1>go back towards Detroit when the war. When the battle

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<v Speaker 1>is over, his body is identified, initially by some people

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<v Speaker 1>who knew him. It's on the ground there. They go

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<v Speaker 1>to get Harrison and a guy named Simon Kenton who's

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<v Speaker 1>an American Scouts kind of like Boon. By the time

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<v Speaker 1>they get there, many of the bodies are mutilated horribly,

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<v Speaker 1>and that they cut strips to make razor straps. They

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<v Speaker 1>cut strips to all kinds of trophies, and his body

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<v Speaker 1>who they think, his body is so mutilated they really

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<v Speaker 1>stuff off. They can't even tell who it is. So

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<v Speaker 1>the question is then what happens to the body. That's

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<v Speaker 1>that's hard to say. I personally think there was a

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<v Speaker 1>mass grave and they put a lot of the bodies

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<v Speaker 1>in there. Personally, I think he lies with a lot

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<v Speaker 1>of the men that fell at the battle. Other people

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<v Speaker 1>said no, that they carried him off and buried his

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<v Speaker 1>bones in the body. I don't really know. I'm sure

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<v Speaker 1>if Tacompsa would have had his way, he would probably

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<v Speaker 1>have wanted to be buried there amidst the warriors who

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<v Speaker 1>fought with him. But then some people said, oh, no,

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<v Speaker 1>he escaped, and so no, no, no, no, but he's

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<v Speaker 1>killed there. The man's years old, yeah, prom and the

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<v Speaker 1>man had killed him was a uh, there's probably a

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<v Speaker 1>nine chance that was Richard M. Johnson, a colonel from

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<v Speaker 1>Kentucky would then later go on to become Vice president.

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<v Speaker 1>And he ran on the he used the horrible, horrible

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<v Speaker 1>slogan Rumsey Dumpsey, Rumsey Dumpsey. I'm Colonel Johnson, and I

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<v Speaker 1>killed the Kumpsey. Well. Um wow. That so that that

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<v Speaker 1>would be equivalent to like a political leader today running

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<v Speaker 1>off that they killed Osama bin Laden. Yeah. Yeah, except yeah,

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<v Speaker 1>except everybody hated some have been ladden and nobody really

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<v Speaker 1>to come. But the American people would have been really

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<v Speaker 1>threatened by him though something but like he was an

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<v Speaker 1>enemy of Yah. In eighteen thirty six, Richard Mentor Johnson

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<v Speaker 1>ran for vice president. It was a peak time for

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<v Speaker 1>Tacumsas fame in America. It was twenty three years after

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<v Speaker 1>his death, and he ran on the Democratic ticket with

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<v Speaker 1>Martin van Buren, touting that he had killed two Cumsa.

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<v Speaker 1>And notice that his rhyme makes it sound like they

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<v Speaker 1>pronounced two cumpsa to come see, which my friend Robert

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<v Speaker 1>Morgan does. And we all know already that we're all

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<v Speaker 1>pronouncing it wrong because it was actually two come fifth,

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<v Speaker 1>which is an odd pronunciation for our ear. Anyway. Another

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<v Speaker 1>name that just came up with Simon Kenton, who's believed

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<v Speaker 1>to have identified the mutilated body of Tecumsa. Some say

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<v Speaker 1>it was because one leg was shorter than the other

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<v Speaker 1>from the bison wreck. Kenton was an influential American scout,

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<v Speaker 1>hunter and tiersman. He was a friend of Daniel Boone,

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<v Speaker 1>credited with saving his life once. The exploits of Kenton's

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<v Speaker 1>life on the frontier are only slightly overshadowed by his

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<v Speaker 1>contemporary Boon. He was captured by the Shawnee, ran the

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<v Speaker 1>gauntlet multiple times, was adopted as a Shawnee, and they

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<v Speaker 1>named him Cutahota, which means the condemned man. The American

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<v Speaker 1>frontier was a small world. Lastly, the mutilation of enemy

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<v Speaker 1>bodies during this time was common for both sides of

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<v Speaker 1>this warfare, from scalping to the Americans cutting long strips

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<v Speaker 1>of skin off the backs of enemies to make leather goods.

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<v Speaker 1>It was a wildly brutal time and was normalized in

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<v Speaker 1>the culture of war. Scalping has long been seen as

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<v Speaker 1>a historical Indian practice, but some revisionists are now saying

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<v Speaker 1>that Europeans started it in North America as a mechanism

0:14:54.920 --> 0:14:59.040
<v Speaker 1>of a bounty system. However, there is substantial evidence from

0:14:59.080 --> 0:15:02.480
<v Speaker 1>the records of your Appean's earliest contact with Indigenous people

0:15:02.800 --> 0:15:06.560
<v Speaker 1>that it was happening before they got here. Interesting stuff.

0:15:08.160 --> 0:15:12.720
<v Speaker 1>Here's Robert Morgan defining the turning point catalyzed by two

0:15:12.720 --> 0:15:17.160
<v Speaker 1>comps's death. But once their great leader is killed, the

0:15:17.240 --> 0:15:22.200
<v Speaker 1>morale of the Indians kind of evaporates. It's a total victory,

0:15:22.280 --> 0:15:27.080
<v Speaker 1>and the British army has fled, and the Indians disperse

0:15:27.640 --> 0:15:30.880
<v Speaker 1>and never gather in that kind of forth again, ever again,

0:15:31.120 --> 0:15:34.360
<v Speaker 1>never again. Even a little big horn. There was a

0:15:34.440 --> 0:15:37.960
<v Speaker 1>large group of Indians, but they were there not to

0:15:38.000 --> 0:15:42.640
<v Speaker 1>fight Americans, but to fight the crows, to drive them

0:15:42.680 --> 0:15:48.440
<v Speaker 1>out of s After his death, never again would Native

0:15:48.480 --> 0:15:52.760
<v Speaker 1>American forces be rallied in such great numbers against America.

0:15:53.200 --> 0:15:56.000
<v Speaker 1>If nothing else, this shows Two comes to strength as

0:15:56.000 --> 0:15:58.760
<v Speaker 1>a leader. And if you remember, on the last episode,

0:15:58.960 --> 0:16:01.960
<v Speaker 1>Peter Cozen's told us how t comes to save the

0:16:02.080 --> 0:16:06.040
<v Speaker 1>lives of prisoners of war from the Kentucky militia. Before

0:16:06.200 --> 0:16:08.600
<v Speaker 1>Two comes to his men killed them all. This was

0:16:08.680 --> 0:16:12.200
<v Speaker 1>told to America, and we loved him for it. Here's

0:16:12.280 --> 0:16:16.680
<v Speaker 1>an interesting consideration. I mean, his corps was flayed, his

0:16:16.720 --> 0:16:19.520
<v Speaker 1>skin was slaid off his corpse by, if not some

0:16:19.600 --> 0:16:23.520
<v Speaker 1>of the very same Kentuckians whose lives he spared at

0:16:23.560 --> 0:16:26.520
<v Speaker 1>Fort Meigs, at least by Kentuckians who knew some of

0:16:26.560 --> 0:16:32.560
<v Speaker 1>those Kentuckians. That isn't a tragic tragedy. Yeah, I marveled

0:16:32.640 --> 0:16:36.560
<v Speaker 1>at his restraint, just as I marvel at tanks Wattawa's

0:16:36.760 --> 0:16:41.040
<v Speaker 1>ability to hold fast to his religious beliefs even in

0:16:41.080 --> 0:16:43.480
<v Speaker 1>the wake of defeat. And he went on to live

0:16:43.560 --> 0:16:48.480
<v Speaker 1>until eighteen thirty five. And yeah, he died. The prophet

0:16:48.560 --> 0:16:52.200
<v Speaker 1>died on the outskirts of modern day Kansas City, Kansas,

0:16:52.240 --> 0:16:55.080
<v Speaker 1>on the Shawnee Reservation in eighteen thirty five. I mean,

0:16:55.120 --> 0:16:58.120
<v Speaker 1>he was a broken man. He was I think sixty

0:16:58.280 --> 0:17:02.840
<v Speaker 1>one when he died, but he still up stamious, still

0:17:03.120 --> 0:17:06.960
<v Speaker 1>meditated to the Master of Life, still held true to

0:17:07.080 --> 0:17:10.520
<v Speaker 1>his beliefs. So they're both remarkable men in their own right.

0:17:10.840 --> 0:17:13.360
<v Speaker 1>And then together, you know, you have to and there's note,

0:17:13.400 --> 0:17:16.160
<v Speaker 1>there's no disputing the fact that they were the two

0:17:16.160 --> 0:17:20.600
<v Speaker 1>most influential Indian siblings in American Indian history. I mean

0:17:20.760 --> 0:17:23.520
<v Speaker 1>to come so, I think we've shown conclusively was the

0:17:23.560 --> 0:17:27.720
<v Speaker 1>most influential political military leader, Thanks Fatawa was clearly the

0:17:27.720 --> 0:17:32.000
<v Speaker 1>most influential Indian prophet in American Indian history. So together

0:17:32.520 --> 0:17:36.359
<v Speaker 1>they're clearly the most influential Indian siblings. But really giving

0:17:36.480 --> 0:17:40.120
<v Speaker 1>American Indians their place in history, American history, You've got

0:17:40.119 --> 0:17:42.119
<v Speaker 1>to argue that they were two of the most influential

0:17:42.119 --> 0:17:45.240
<v Speaker 1>siblings in American history period. Who can you compare them to?

0:17:46.119 --> 0:17:49.280
<v Speaker 1>And you know, Tanks Flatawa was able to cope with

0:17:49.440 --> 0:17:53.520
<v Speaker 1>life afterwards. He eventually actually became an occasional house guest

0:17:53.840 --> 0:17:57.960
<v Speaker 1>of the Governor of Michigan Territory who fought against the

0:17:58.080 --> 0:18:02.159
<v Speaker 1>Kumps and Flatawa to Harrison, became a house guest and

0:18:02.320 --> 0:18:06.480
<v Speaker 1>visitor in Detroit, helped lead the Shawnee west to Kansas.

0:18:06.880 --> 0:18:09.320
<v Speaker 1>You eventually, in a manner of speaking, he made his

0:18:09.400 --> 0:18:12.040
<v Speaker 1>peace with the Americans. It come. So I don't think

0:18:12.040 --> 0:18:14.679
<v Speaker 1>you ever could have. I don't think it was in

0:18:14.720 --> 0:18:16.960
<v Speaker 1>his makeup. I mean, he was so dedicated to that,

0:18:17.320 --> 0:18:21.880
<v Speaker 1>you know, that idea of a Panni Indian alliance and homeland.

0:18:21.960 --> 0:18:24.200
<v Speaker 1>I don't know if he could have adapted to the

0:18:24.280 --> 0:18:28.119
<v Speaker 1>change circumstances. Could he have adapted to what was going

0:18:28.160 --> 0:18:31.439
<v Speaker 1>to happen to his people, or would it have happened

0:18:31.480 --> 0:18:34.760
<v Speaker 1>at all if he'd lived a full life. We're tiptoeing

0:18:34.800 --> 0:18:37.920
<v Speaker 1>around a grand assumption that the timing of his death

0:18:38.080 --> 0:18:41.000
<v Speaker 1>was an act of mercy from this master of life

0:18:41.040 --> 0:18:44.440
<v Speaker 1>that he served. It's a question no one is qualified

0:18:44.480 --> 0:18:48.560
<v Speaker 1>to answer. But here's really what we're contemplating. Is there

0:18:48.600 --> 0:18:53.760
<v Speaker 1>a realm beyond this one, superintending men's lives. Without a doubt,

0:18:54.160 --> 0:18:57.400
<v Speaker 1>both of these brothers would have said yes, so could

0:18:57.520 --> 0:19:00.600
<v Speaker 1>this master of life have protected to come? So the

0:19:00.680 --> 0:19:03.800
<v Speaker 1>assumption is that he could have. I'm not suggesting for

0:19:03.840 --> 0:19:06.000
<v Speaker 1>a second that I know the full scope of the

0:19:06.040 --> 0:19:09.280
<v Speaker 1>doctrine of the Shawnees, not at all. But it's clear

0:19:09.400 --> 0:19:13.520
<v Speaker 1>two Comesa was no fatalist, and from overwhelming evidence, he

0:19:13.640 --> 0:19:17.879
<v Speaker 1>believed the wilful actions of men could bend the spirit realm,

0:19:18.080 --> 0:19:21.480
<v Speaker 1>which then orchestrated the natural realm. And I can get

0:19:21.480 --> 0:19:26.240
<v Speaker 1>behind that, taking out any philosophical meanderings. We don't know

0:19:26.359 --> 0:19:29.960
<v Speaker 1>why he died, but the cold reality is that his corpse,

0:19:30.200 --> 0:19:33.080
<v Speaker 1>absence of his spirit, lay on the banks of the

0:19:33.119 --> 0:19:37.200
<v Speaker 1>Thames River on October five, eighteen thirteen. Two comes His

0:19:37.400 --> 0:19:40.680
<v Speaker 1>passion for his vision of an Indian nation seemed to

0:19:40.720 --> 0:19:45.359
<v Speaker 1>be so resolute it's hard to imagine him dying peacefully

0:19:45.600 --> 0:19:50.679
<v Speaker 1>on a Kansas reservation. Here's Dr Edmonds, and we're about

0:19:50.840 --> 0:19:54.000
<v Speaker 1>to be set up for a sucker punch. He is

0:19:54.040 --> 0:19:57.280
<v Speaker 1>an irremarkable man in American history. He is a man

0:19:57.720 --> 0:20:02.000
<v Speaker 1>who has epitomizes want it within the broaderst film of

0:20:02.040 --> 0:20:08.760
<v Speaker 1>American culture, what an ideal Indian person should be. Wait

0:20:08.800 --> 0:20:13.679
<v Speaker 1>a minute, what an ideal Indian person should be? Is

0:20:13.720 --> 0:20:17.040
<v Speaker 1>that what he said as in an American being the

0:20:17.160 --> 0:20:20.639
<v Speaker 1>judge of what an ideal person from another culture should

0:20:20.680 --> 0:20:24.840
<v Speaker 1>be based on the things favorable to our worldview. Yeah,

0:20:25.000 --> 0:20:27.320
<v Speaker 1>I think we do that all the time. It would

0:20:27.320 --> 0:20:31.480
<v Speaker 1>be like Russia elizing an American because they exemplified what

0:20:31.600 --> 0:20:35.880
<v Speaker 1>Russia thinks an American should be. Like, it's a mind twister,

0:20:36.359 --> 0:20:39.480
<v Speaker 1>But really, what I'm learning is how complex of a

0:20:39.560 --> 0:20:43.320
<v Speaker 1>story this is to tell. And I'm certain that my

0:20:43.440 --> 0:20:46.640
<v Speaker 1>own biases have clouded the truth even on this here

0:20:46.680 --> 0:20:51.199
<v Speaker 1>Burgary's podcast. If you remember, I've been asking from the

0:20:51.240 --> 0:20:54.960
<v Speaker 1>beginning why to Come so was an American hero. We're

0:20:55.000 --> 0:20:59.120
<v Speaker 1>about to be served a hot plate of gotcha. Now,

0:20:59.240 --> 0:21:02.200
<v Speaker 1>Dr Edmunds is going to tell us all the fables

0:21:02.320 --> 0:21:05.560
<v Speaker 1>created about two Come to his legacy that made him

0:21:05.600 --> 0:21:12.720
<v Speaker 1>more palatable to the Americans, and that in some ways

0:21:12.720 --> 0:21:15.280
<v Speaker 1>it was hard to do biography of him because there's

0:21:15.320 --> 0:21:18.600
<v Speaker 1>so much stuff associated with him. For example, there's the

0:21:18.680 --> 0:21:21.560
<v Speaker 1>myth that he fell in love with a white woman,

0:21:22.119 --> 0:21:25.679
<v Speaker 1>Rebecca Galloway supposedly, and he set at her feet and

0:21:25.720 --> 0:21:28.679
<v Speaker 1>she read Shakespeare to him. You can see this throughout

0:21:28.880 --> 0:21:31.880
<v Speaker 1>the nineteenth century. All the stuff written about him talks

0:21:31.960 --> 0:21:36.240
<v Speaker 1>about this Rebecca Galloway. That is pure hogwash, but it's

0:21:36.400 --> 0:21:39.000
<v Speaker 1>it's sort of adds to this image of a man

0:21:39.480 --> 0:21:42.280
<v Speaker 1>and two come to from what we know, was married twice.

0:21:42.320 --> 0:21:44.840
<v Speaker 1>Second time he married an older woman who helped take

0:21:44.840 --> 0:21:46.720
<v Speaker 1>care of his son. He has a son that will

0:21:46.960 --> 0:21:49.520
<v Speaker 1>survive him. There are the other one is he's an

0:21:49.600 --> 0:21:54.320
<v Speaker 1>argue's always sometimes pictured his tall, sort of light skinned.

0:21:54.640 --> 0:21:57.359
<v Speaker 1>And there's some one rumor is that his his mother

0:21:57.560 --> 0:22:01.720
<v Speaker 1>was a white captive. Come on, this is trying to

0:22:01.720 --> 0:22:05.359
<v Speaker 1>to to lighten him. The classic one is we know,

0:22:05.480 --> 0:22:07.240
<v Speaker 1>for example, he had he had a ring in his

0:22:07.440 --> 0:22:11.800
<v Speaker 1>in his nose and hung down upon his lip. And

0:22:11.840 --> 0:22:15.280
<v Speaker 1>the early early pictures, early portraits that we have, our sketches,

0:22:15.680 --> 0:22:18.879
<v Speaker 1>have that on him. But after about ten or fifteen years,

0:22:18.920 --> 0:22:22.760
<v Speaker 1>the white illustrators took it out because it didn't it

0:22:22.800 --> 0:22:25.920
<v Speaker 1>was they thought that denigrated him. Oh. The other one

0:22:25.960 --> 0:22:27.960
<v Speaker 1>that was very big, that he was a member of

0:22:28.000 --> 0:22:31.520
<v Speaker 1>the Masonic lodge. For God's sakes, he was not a Mason.

0:22:32.800 --> 0:22:35.560
<v Speaker 1>But it's but these are nineteenth century stuff that gets

0:22:35.560 --> 0:22:38.399
<v Speaker 1>associated with him sort of to build him up, and

0:22:38.440 --> 0:22:40.960
<v Speaker 1>he doesn't need it. He stands on his own. It's

0:22:40.960 --> 0:22:45.199
<v Speaker 1>a remarkable man. In today's world, we might call this

0:22:45.320 --> 0:22:49.800
<v Speaker 1>fake news except to make someone look favorable in the fakeness,

0:22:50.280 --> 0:22:53.520
<v Speaker 1>But we're about to see a potential reason that we

0:22:53.600 --> 0:22:58.240
<v Speaker 1>wanted him to look good. Here's Robert Morgan directly answering

0:22:58.240 --> 0:23:01.199
<v Speaker 1>the question of why it comes to qualified as an

0:23:01.200 --> 0:23:06.320
<v Speaker 1>American hero. If he's right, the motivations aren't as noble

0:23:06.520 --> 0:23:10.440
<v Speaker 1>as they see. Now, let's see in with the speculation

0:23:10.560 --> 0:23:14.200
<v Speaker 1>on why Decompsy is such a hero to Americans though

0:23:14.240 --> 0:23:18.600
<v Speaker 1>he fought against Americans many times. Well, Americans do admire

0:23:19.000 --> 0:23:22.040
<v Speaker 1>a great warrior. I'm an extremely brave and also a

0:23:22.040 --> 0:23:26.080
<v Speaker 1>great horator. But in my opinion, the reason he's really

0:23:26.160 --> 0:23:29.760
<v Speaker 1>so much admired because he was all those things. It

0:23:29.880 --> 0:23:34.480
<v Speaker 1>was charismatic, handsome, smart, could be friends to Americans, and

0:23:35.160 --> 0:23:40.919
<v Speaker 1>but he lost. This tremendous leader who loses so we

0:23:40.960 --> 0:23:43.400
<v Speaker 1>can feel good about it. We thought he's a great man,

0:23:44.200 --> 0:23:46.840
<v Speaker 1>but he lost. We beat in So you're a hero.

0:23:47.160 --> 0:23:50.159
<v Speaker 1>If you can beat a hero, if you defeat somebody

0:23:50.160 --> 0:23:52.160
<v Speaker 1>who's not a hero, then that's not such a great

0:23:52.200 --> 0:23:56.520
<v Speaker 1>accomplishment that we defeated decom Say. You know, there are

0:23:56.520 --> 0:24:00.359
<v Speaker 1>other Indian heroes, but there's nobody like Decome. Say. Sherman

0:24:00.480 --> 0:24:03.439
<v Speaker 1>was named William D. Compsy Sherman. I grew up in

0:24:03.440 --> 0:24:06.080
<v Speaker 1>a community where there was a cumpsy shipman. He was

0:24:06.320 --> 0:24:10.080
<v Speaker 1>t cumpsy shipman that the people admired him. You could

0:24:10.119 --> 0:24:12.719
<v Speaker 1>admire him so much because he was a great leader.

0:24:12.880 --> 0:24:15.320
<v Speaker 1>But we beat him, which makes us seem even bigger.

0:24:15.320 --> 0:24:18.040
<v Speaker 1>If you defeat a great man, then you're great. He

0:24:18.040 --> 0:24:22.639
<v Speaker 1>appeals to advantage. Oh yeah, I kind of think of

0:24:22.680 --> 0:24:25.439
<v Speaker 1>it like a sports in sports situation, like if you

0:24:25.480 --> 0:24:28.480
<v Speaker 1>have a great rival and you're on this side, if

0:24:28.480 --> 0:24:31.760
<v Speaker 1>that rival beat you, you're it's just you're gonna hate

0:24:31.800 --> 0:24:34.680
<v Speaker 1>him all the worse. But if if you beat that

0:24:34.760 --> 0:24:37.840
<v Speaker 1>guy all of a sudden, you might kind of be like, well,

0:24:37.880 --> 0:24:41.320
<v Speaker 1>you know, they're they're pretty good guys, man, they're great competitors. There, there, this,

0:24:41.480 --> 0:24:43.840
<v Speaker 1>there that. But it's you only feel good about him

0:24:43.840 --> 0:24:48.199
<v Speaker 1>because you beat him. Well, Achilles defeats Hector was the

0:24:48.200 --> 0:24:51.159
<v Speaker 1>greatest warrior the Trojan's ever had. I mean, don't know,

0:24:51.200 --> 0:24:53.360
<v Speaker 1>that's that's really quite an accomplic. You're only as good

0:24:53.400 --> 0:25:04.959
<v Speaker 1>as your opponent. In a young nation hungry for identity,

0:25:05.240 --> 0:25:09.640
<v Speaker 1>beating Twokumpsa and elevating him as a national hero made

0:25:09.720 --> 0:25:12.800
<v Speaker 1>us feel good about ourselves. If you look at our

0:25:12.840 --> 0:25:16.960
<v Speaker 1>motivations for this admiration that we still have for him today.

0:25:17.119 --> 0:25:19.879
<v Speaker 1>It makes me wonder how close that two coumes so

0:25:20.000 --> 0:25:24.960
<v Speaker 1>we've described on this series really reflects the real two cumpsa.

0:25:25.480 --> 0:25:29.399
<v Speaker 1>Our biases shape our stories. It also makes me wonder

0:25:29.480 --> 0:25:32.639
<v Speaker 1>who is qualified to tell any story at all? And

0:25:32.680 --> 0:25:35.800
<v Speaker 1>from what basis can a human even operate from a

0:25:35.840 --> 0:25:40.000
<v Speaker 1>position that lacks bias. That's a big question with a

0:25:40.040 --> 0:25:43.480
<v Speaker 1>tough answer. But I know just the guy to talk

0:25:43.520 --> 0:25:49.199
<v Speaker 1>to about two kumsa. Here's Shawnee Chief Ben Barnes. Do

0:25:49.240 --> 0:25:53.720
<v Speaker 1>you think we've kind of westernized and turned him into

0:25:53.760 --> 0:25:57.360
<v Speaker 1>a hero when he wasn't? I am, but I think

0:25:57.560 --> 0:25:59.760
<v Speaker 1>I think it's been hyper glamorized. And I think if

0:25:59.760 --> 0:26:02.120
<v Speaker 1>you go see that play in Ohio, I think it's

0:26:02.200 --> 0:26:05.200
<v Speaker 1>it's absolutely terrible because they have it up there and

0:26:05.320 --> 0:26:08.400
<v Speaker 1>is a story they've since they've since turned it into

0:26:08.520 --> 0:26:12.520
<v Speaker 1>public theater and they have a stage. And so we've

0:26:12.560 --> 0:26:15.000
<v Speaker 1>done that with Mu Tacum. So you know, we've created

0:26:15.040 --> 0:26:19.960
<v Speaker 1>a We've created a figure that's just not representative of

0:26:19.960 --> 0:26:21.119
<v Speaker 1>the man who he was. Have you been to the

0:26:21.200 --> 0:26:23.840
<v Speaker 1>National Portrait Gallery in d C. You should go. They

0:26:23.880 --> 0:26:25.919
<v Speaker 1>have a they have a statue of two comes in

0:26:26.000 --> 0:26:29.000
<v Speaker 1>marble and he's slain and he's laying there in either

0:26:29.040 --> 0:26:33.080
<v Speaker 1>alabaster or marble, and it looks very Greco Roman. It's like,

0:26:33.480 --> 0:26:35.879
<v Speaker 1>what you know, It's just it's that kind of you know,

0:26:36.320 --> 0:26:39.000
<v Speaker 1>myth making, so out of after the Civil War, the

0:26:39.040 --> 0:26:41.560
<v Speaker 1>country as a whole started dealing in myth making in

0:26:41.600 --> 0:26:45.480
<v Speaker 1>eighteen eighties and eighteen nineties. You know, the some remember

0:26:45.480 --> 0:26:47.720
<v Speaker 1>of the past never was. I have a book if

0:26:47.720 --> 0:26:52.040
<v Speaker 1>you're somewhere Katrina Phillips uh staging indigenuity. She coins a

0:26:52.160 --> 0:26:55.720
<v Speaker 1>term called postalgia, so it's a no nostalgia for things

0:26:55.720 --> 0:27:00.000
<v Speaker 1>that never were. I love that phrase. Fau stylegia, fa stalgia,

0:27:00.960 --> 0:27:06.879
<v Speaker 1>who pstalgia belonging for a past that didn't exist? Do

0:27:07.080 --> 0:27:10.480
<v Speaker 1>I do this? Do you do that? I bet you do.

0:27:11.000 --> 0:27:18.880
<v Speaker 1>I probably don't, lute. I recently read an essay from

0:27:18.920 --> 0:27:23.920
<v Speaker 1>Southern history author Dan Carter. He's extensively interviewed people about

0:27:24.040 --> 0:27:27.720
<v Speaker 1>race relations in the South his whole life. I want

0:27:27.800 --> 0:27:32.440
<v Speaker 1>to read a single paragraph from his essay, called Shattered Pieces,

0:27:32.840 --> 0:27:41.239
<v Speaker 1>Living and Writing Southern History. It startled me as I

0:27:41.320 --> 0:27:45.040
<v Speaker 1>listened to my interviewees described the events of those years.

0:27:45.480 --> 0:27:49.320
<v Speaker 1>I recognized the great chasm between their recollections and what

0:27:49.440 --> 0:27:52.399
<v Speaker 1>I knew to be true, And with each interview I

0:27:52.480 --> 0:27:56.320
<v Speaker 1>learned an important lesson about memory. It's not simply what

0:27:56.359 --> 0:27:59.879
<v Speaker 1>we forget. The more fundamental problem is that we constantly

0:28:00.080 --> 0:28:03.840
<v Speaker 1>recreate memory so that our past can live comfortably with

0:28:03.920 --> 0:28:07.960
<v Speaker 1>the present, without the jar and dissonances that inevitably a

0:28:08.040 --> 0:28:13.520
<v Speaker 1>company changed through time. Like Shakespeare's monster Caliban. We drift

0:28:13.560 --> 0:28:17.159
<v Speaker 1>into reveries of the past that is so comforting that

0:28:17.280 --> 0:28:22.000
<v Speaker 1>when we awake we cry to dream again, no wonder.

0:28:22.119 --> 0:28:28.639
<v Speaker 1>Oliver Goldsmith called memory that fond deceiver. End of quote.

0:28:30.240 --> 0:28:33.440
<v Speaker 1>Mm hmm. I want to talk for a second about

0:28:33.480 --> 0:28:36.639
<v Speaker 1>my reporting on two Coomesa. I'm certain my own biases

0:28:36.680 --> 0:28:39.560
<v Speaker 1>have influenced the way that I've perceived him. Maybe the

0:28:39.680 --> 0:28:43.480
<v Speaker 1>lack of actual facts, whether they've disintegrated through time or

0:28:43.520 --> 0:28:46.720
<v Speaker 1>whether they were just simply not recorded. Our image of

0:28:46.760 --> 0:28:51.800
<v Speaker 1>the man today is certainly veiled. However, we have wrestled

0:28:51.840 --> 0:28:54.240
<v Speaker 1>with the data points we have, and we've told this

0:28:54.320 --> 0:28:57.920
<v Speaker 1>story to the best of our ability. It's wild to

0:28:57.920 --> 0:29:01.120
<v Speaker 1>think about how in a little over two years, just

0:29:01.160 --> 0:29:04.760
<v Speaker 1>two into revolutions around the sun can make history so

0:29:04.840 --> 0:29:08.960
<v Speaker 1>hard to understand how much more the ancient folsome bison

0:29:09.040 --> 0:29:12.800
<v Speaker 1>hunters or humans even deeper in history than that compared

0:29:12.840 --> 0:29:15.200
<v Speaker 1>to them. Two comes to is a very modern man.

0:29:15.720 --> 0:29:20.320
<v Speaker 1>But what an enigma he still is. Maybe Grantlee Buffalo

0:29:20.440 --> 0:29:24.520
<v Speaker 1>got it right with his mysterious nonsensical lyrics in the

0:29:24.600 --> 0:29:28.680
<v Speaker 1>Last Days It comes to Song. Here's more from Chief

0:29:28.760 --> 0:29:33.560
<v Speaker 1>Ben Barnes described to me how two comes to in

0:29:33.720 --> 0:29:37.479
<v Speaker 1>his legacy life leadership for the Shanny Nation. Would how

0:29:37.520 --> 0:29:40.320
<v Speaker 1>do you view him today? Who? Who? Who is he?

0:29:40.680 --> 0:29:43.280
<v Speaker 1>To you? Does he stand out? You know, he's he's

0:29:43.320 --> 0:29:46.120
<v Speaker 1>this one leader that we've kind of cherry picked out

0:29:46.200 --> 0:29:49.000
<v Speaker 1>to talk about in highlight? Is that the way? Would

0:29:49.040 --> 0:29:51.640
<v Speaker 1>you view him as a significant leader in the shawn

0:29:51.720 --> 0:29:54.560
<v Speaker 1>I definitely view him as a significant leader. I think

0:29:54.560 --> 0:29:57.040
<v Speaker 1>people are a little overweight fixated on him because there's

0:29:57.080 --> 0:30:00.800
<v Speaker 1>also black hoof cornstock, blue jacket, a host of others.

0:30:00.800 --> 0:30:03.680
<v Speaker 1>There's an unknown woman in the pages of history, and

0:30:04.000 --> 0:30:09.080
<v Speaker 1>upon Shawnee's arrival into Oklahoma and the forcing of allotments

0:30:09.080 --> 0:30:11.680
<v Speaker 1>on her people, she became a prophet and that of

0:30:11.680 --> 0:30:14.800
<v Speaker 1>a religious movement and nearly militarized the Shawnee people and

0:30:14.840 --> 0:30:17.800
<v Speaker 1>other tribes of Oklahoma to rise up against Indian agents.

0:30:18.080 --> 0:30:20.520
<v Speaker 1>So there's almost an uprising. History didn't even bother to

0:30:20.520 --> 0:30:24.120
<v Speaker 1>record her name, and so here she is leading a

0:30:24.680 --> 0:30:28.000
<v Speaker 1>religious movement that's as fundamental and it speaks to the

0:30:28.000 --> 0:30:29.920
<v Speaker 1>heart of people as much as it comes his time.

0:30:31.040 --> 0:30:34.000
<v Speaker 1>So is he important, absolutely, But he also you know,

0:30:34.080 --> 0:30:37.600
<v Speaker 1>he is in a long line. He's a Shawnny heroes.

0:30:38.160 --> 0:30:40.240
<v Speaker 1>He's a product of those. He's standing on the shoulders

0:30:40.240 --> 0:30:43.600
<v Speaker 1>of other giants and he's not standing on that shoulder alone.

0:30:43.600 --> 0:30:46.000
<v Speaker 1>He has his brother tin squad the way with him.

0:30:46.040 --> 0:30:48.360
<v Speaker 1>You know, he was a man that lived within a

0:30:48.400 --> 0:30:53.320
<v Speaker 1>Shawnee community that whenever his people gathered to go worship,

0:30:53.440 --> 0:30:55.960
<v Speaker 1>he would have been one of those people. He wouldn't

0:30:56.000 --> 0:30:58.480
<v Speaker 1>have been set apart. And if you watch those men

0:30:58.720 --> 0:31:02.040
<v Speaker 1>file file in to their traditional place of worship, you

0:31:02.040 --> 0:31:03.719
<v Speaker 1>wouldn't even be able to pick him out which one

0:31:03.760 --> 0:31:06.400
<v Speaker 1>he was. He wouldn't be at the necessarily be at

0:31:06.440 --> 0:31:08.479
<v Speaker 1>the head of the line, he wouldn't necessarily be at

0:31:08.480 --> 0:31:10.240
<v Speaker 1>the back of the line. He would occupy the space

0:31:10.320 --> 0:31:13.120
<v Speaker 1>that they needed him for that day. So what they

0:31:13.160 --> 0:31:16.080
<v Speaker 1>needed in that day is they needed somebody to say,

0:31:16.120 --> 0:31:18.959
<v Speaker 1>you know, these these policies of our past are not working.

0:31:18.960 --> 0:31:20.920
<v Speaker 1>It's time to take up arms. It's time to lead

0:31:21.000 --> 0:31:24.320
<v Speaker 1>this Pan Indiana revolution. That was what he believed. So

0:31:24.440 --> 0:31:26.560
<v Speaker 1>that's who he was. He was a product of his time.

0:31:27.120 --> 0:31:28.960
<v Speaker 1>Tell me if this is right that what I'm hearing

0:31:29.360 --> 0:31:32.400
<v Speaker 1>you say about two Coomesa. It's kind of like that

0:31:32.480 --> 0:31:37.160
<v Speaker 1>sentence that what's important is what happened, not who did it? Yeah,

0:31:37.880 --> 0:31:39.640
<v Speaker 1>And also to put him in their context is this

0:31:39.680 --> 0:31:42.560
<v Speaker 1>is their communities, the products of their communities. And also

0:31:42.800 --> 0:31:45.520
<v Speaker 1>so you you don't you It's it's like you're saying,

0:31:46.000 --> 0:31:48.480
<v Speaker 1>you're not saying, don't give credit to two Comesa, but

0:31:48.560 --> 0:31:51.200
<v Speaker 1>you're saying it's got to be viewed inside a community.

0:31:52.000 --> 0:31:55.360
<v Speaker 1>And that's a that's a bizarre thing for a Western

0:31:55.400 --> 0:31:57.640
<v Speaker 1>thinker to think about. I had a friend call it radical,

0:31:57.840 --> 0:31:59.640
<v Speaker 1>and so that's a radical way of thinking about things.

0:32:00.320 --> 0:32:02.320
<v Speaker 1>But really it's true of all of us, isn't it.

0:32:02.560 --> 0:32:04.760
<v Speaker 1>Didn't you the things your mom, dad, and uncles all

0:32:04.800 --> 0:32:08.760
<v Speaker 1>do you do? These things exactly use an individual? How

0:32:08.840 --> 0:32:11.200
<v Speaker 1>much that it was really you, I mean, and not

0:32:11.320 --> 0:32:13.480
<v Speaker 1>them setting you up for those successes. That's a great

0:32:13.640 --> 0:32:19.040
<v Speaker 1>example of the world view of the Shawnee versus even

0:32:19.120 --> 0:32:21.440
<v Speaker 1>what I'm trying to do inside of telling this story,

0:32:22.000 --> 0:32:24.080
<v Speaker 1>I mean, and that's why I came to you, is

0:32:24.120 --> 0:32:27.160
<v Speaker 1>because I wanted to to see how you would view

0:32:27.200 --> 0:32:29.080
<v Speaker 1>this guy. And every time I ask you about him,

0:32:29.360 --> 0:32:32.240
<v Speaker 1>you keep bringing it back to the community and back

0:32:32.280 --> 0:32:35.239
<v Speaker 1>to what he actually did and how he wouldn't have

0:32:35.280 --> 0:32:38.640
<v Speaker 1>stood out. Which that's so interesting to me because when

0:32:38.720 --> 0:32:41.640
<v Speaker 1>I heard about two come so, I wanted to make

0:32:41.760 --> 0:32:46.000
<v Speaker 1>him like this hero that just stood above everybody. And

0:32:46.040 --> 0:32:48.680
<v Speaker 1>that's not what you're saying, no very much. So he's

0:32:48.680 --> 0:32:51.840
<v Speaker 1>a man, and you know the he has many He

0:32:51.840 --> 0:32:55.360
<v Speaker 1>probably made as many mistakes as he does successes. He

0:32:55.520 --> 0:32:59.840
<v Speaker 1>was a product of his time. Westerners typically defined great

0:33:00.040 --> 0:33:03.200
<v Speaker 1>us by difference. This man was great because he was

0:33:03.280 --> 0:33:06.800
<v Speaker 1>so different. He was heading shoulders above others. He stood out.

0:33:07.480 --> 0:33:10.040
<v Speaker 1>The Shawnees would have been more focused on the verbs

0:33:10.480 --> 0:33:14.040
<v Speaker 1>the action, rather than the noun the name the person.

0:33:14.600 --> 0:33:18.640
<v Speaker 1>Remember our language lesson from episode two. What got done

0:33:18.840 --> 0:33:22.240
<v Speaker 1>was more important than who did it. Westerners want a

0:33:22.280 --> 0:33:24.840
<v Speaker 1>hero to make a granted statue out of, and the

0:33:24.920 --> 0:33:28.440
<v Speaker 1>Shawnees wanted a homeland nation of their own, and they

0:33:28.440 --> 0:33:31.880
<v Speaker 1>didn't care who stepped up to make it happen. Perhaps

0:33:31.960 --> 0:33:36.080
<v Speaker 1>that's an exaggeration, but that's what I'm hearing the chief say.

0:33:36.760 --> 0:33:41.680
<v Speaker 1>Here's his answer of a very tough question. Do you

0:33:41.760 --> 0:33:45.600
<v Speaker 1>view two Kumsa as successful and what he did? Because

0:33:45.920 --> 0:33:48.560
<v Speaker 1>at an external level you would say he wasn't successful

0:33:48.600 --> 0:33:51.120
<v Speaker 1>because it didn't happen the way he wanted it to.

0:33:51.400 --> 0:33:54.840
<v Speaker 1>I don't. I don't know if a Canadian would say that. Okay,

0:33:54.960 --> 0:33:57.560
<v Speaker 1>imagine that spine that was shown there, and that the

0:33:57.600 --> 0:34:00.880
<v Speaker 1>battle attempts and when they said okay, British retreated but

0:34:00.920 --> 0:34:04.040
<v Speaker 1>not us, today's the day we die? And who won

0:34:04.120 --> 0:34:06.560
<v Speaker 1>the War of eighteen twelve? We don't teach that American

0:34:06.600 --> 0:34:09.719
<v Speaker 1>studies for a reason. Canadians were very Canadian about it.

0:34:09.840 --> 0:34:11.600
<v Speaker 1>Derect Okay, let's go back to the borders the way

0:34:11.600 --> 0:34:13.839
<v Speaker 1>they were. There have been some other country. New York

0:34:13.840 --> 0:34:16.359
<v Speaker 1>State would be all Canadian. So you know they won

0:34:16.400 --> 0:34:20.759
<v Speaker 1>that warm So was his efforts unsuccessful? I don't know

0:34:20.960 --> 0:34:23.800
<v Speaker 1>Canada one. And he threw in with Canadians in the British,

0:34:24.080 --> 0:34:26.840
<v Speaker 1>so he may have died in that war, but I

0:34:26.880 --> 0:34:29.520
<v Speaker 1>would think Canadians would would argue otherwise that he's certainly

0:34:29.520 --> 0:34:33.720
<v Speaker 1>not a failure, and I think this entity that's become

0:34:33.760 --> 0:34:36.280
<v Speaker 1>our memory of two coomes to I think that also

0:34:36.320 --> 0:34:38.799
<v Speaker 1>still has some value for any people as a way

0:34:38.840 --> 0:34:41.239
<v Speaker 1>to look up to. That's like, Okay, okay, this is

0:34:41.239 --> 0:34:43.279
<v Speaker 1>a larger than my figure. But if I can just

0:34:43.320 --> 0:34:46.520
<v Speaker 1>remember that he was just a man, that just a

0:34:46.560 --> 0:34:49.920
<v Speaker 1>man or just a woman can do incredible acts. Is

0:34:49.960 --> 0:34:56.680
<v Speaker 1>that individuals matter. Individuals matter. That's good. I now want

0:34:56.719 --> 0:34:59.120
<v Speaker 1>to talk with him about the history of the Shawnee,

0:34:59.360 --> 0:35:01.880
<v Speaker 1>and that's going to help us understand the current context

0:35:01.920 --> 0:35:04.520
<v Speaker 1>of the modern Shawnee Nation. It could feel like we're

0:35:04.520 --> 0:35:07.960
<v Speaker 1>going backwards, but we're not. Here's Chief Ben Barnes talking

0:35:08.000 --> 0:35:12.120
<v Speaker 1>about the importance of understanding the different tribes as separate

0:35:12.239 --> 0:35:17.640
<v Speaker 1>entities and an example of what makes a Shawnee a Shawnee.

0:35:18.520 --> 0:35:20.799
<v Speaker 1>So I think one of the examples that I like

0:35:20.920 --> 0:35:23.920
<v Speaker 1>to use is I think every American, at least intuitively

0:35:23.960 --> 0:35:27.399
<v Speaker 1>that's at some level, understands that Ireland and Italians are

0:35:27.400 --> 0:35:30.239
<v Speaker 1>completely different countries, completely different cultures. But if you look

0:35:30.239 --> 0:35:32.080
<v Speaker 1>at the distance overland, it's really not that far. At

0:35:32.080 --> 0:35:34.200
<v Speaker 1>the distance between Ireland and Italy, well, here in the

0:35:34.280 --> 0:35:36.799
<v Speaker 1>United States, we're talking about tribal nations. And if I

0:35:36.840 --> 0:35:39.680
<v Speaker 1>was talking about the Shawnees and Pawnees, people say, oh,

0:35:39.680 --> 0:35:42.280
<v Speaker 1>those those must be similar because the names are similar.

0:35:42.320 --> 0:35:45.280
<v Speaker 1>Well if they don't understand that tribes are very much different.

0:35:45.320 --> 0:35:47.680
<v Speaker 1>There were as different from each other as the Italians

0:35:47.680 --> 0:35:50.600
<v Speaker 1>are from the Irish. And they think that everybody living

0:35:50.600 --> 0:35:52.200
<v Speaker 1>in one area is going to be very similar. Well,

0:35:52.200 --> 0:35:54.279
<v Speaker 1>that's not true for Shawnee people. You know, we had

0:35:54.520 --> 0:35:57.200
<v Speaker 1>very We were very peculiar in the way that our

0:35:57.239 --> 0:36:00.200
<v Speaker 1>communities were formed. We didn't have like one elected big

0:36:00.200 --> 0:36:02.480
<v Speaker 1>man that everybody followed, right, and that that big man

0:36:02.640 --> 0:36:06.040
<v Speaker 1>terminology I think comes from anthropology. So it was a community.

0:36:06.080 --> 0:36:10.360
<v Speaker 1>The community would set apart people that had had shown

0:36:10.360 --> 0:36:14.239
<v Speaker 1>particular wisdom generally were older, and those older folks would

0:36:14.280 --> 0:36:17.279
<v Speaker 1>guide the hands of what appeared to people on the

0:36:17.320 --> 0:36:21.240
<v Speaker 1>outside of being chiefs leaders. These guys are just speakers.

0:36:21.239 --> 0:36:24.520
<v Speaker 1>Speakers on behalf of those old folks of those wise

0:36:24.560 --> 0:36:27.800
<v Speaker 1>and leaders. So that's one aspect. So the so the

0:36:27.920 --> 0:36:32.520
<v Speaker 1>organized structure of leadership would have been different unique to

0:36:32.560 --> 0:36:36.719
<v Speaker 1>the Shawnees, and that they didn't have leaders. They did

0:36:36.760 --> 0:36:38.319
<v Speaker 1>have a point of leaders, but they could be torn

0:36:38.360 --> 0:36:40.279
<v Speaker 1>down at a Moment's notice that if somebody tried to

0:36:40.280 --> 0:36:43.160
<v Speaker 1>act unilaterally without going back to the community and having

0:36:43.160 --> 0:36:47.000
<v Speaker 1>a community involved in those decisions. So would there be

0:36:47.360 --> 0:36:51.359
<v Speaker 1>other Native American tribes that would have had what we

0:36:51.400 --> 0:36:54.399
<v Speaker 1>would perceive as just a chief that was I don't

0:36:54.400 --> 0:36:56.319
<v Speaker 1>think it's I think it's more nuanced than that, because

0:36:56.360 --> 0:36:58.560
<v Speaker 1>like when we talk about Cherokees, with the modern day

0:36:58.600 --> 0:37:01.160
<v Speaker 1>thing that you think of as Cherokees or Shawnee is

0:37:01.200 --> 0:37:03.719
<v Speaker 1>not like it was back then, and so well, I

0:37:03.760 --> 0:37:06.239
<v Speaker 1>can't speak as much about therap particular histories or any

0:37:06.280 --> 0:37:09.279
<v Speaker 1>of those tribes in this region. I think we have

0:37:09.360 --> 0:37:11.799
<v Speaker 1>to understand that that they're much more nuanced that some

0:37:11.840 --> 0:37:13.839
<v Speaker 1>of these some of the ways that they had came

0:37:13.880 --> 0:37:20.000
<v Speaker 1>together were because of incursions by Europeans into their their territories.

0:37:20.320 --> 0:37:23.520
<v Speaker 1>So groups would come together and co esced into confederacies

0:37:23.680 --> 0:37:27.080
<v Speaker 1>like you see amongst the Miskogeans speaking people's. But for

0:37:27.080 --> 0:37:30.120
<v Speaker 1>Shawnee people, we had always kind of been scattered apart

0:37:30.160 --> 0:37:32.480
<v Speaker 1>from each other. The only thing that I can compare

0:37:32.520 --> 0:37:35.480
<v Speaker 1>it to for some Americans that they can relate to

0:37:35.600 --> 0:37:38.799
<v Speaker 1>is like a Jewish diaspora. So I may I may

0:37:38.880 --> 0:37:41.400
<v Speaker 1>live in Los Angeles. But how I go into Jewish synagogue.

0:37:41.440 --> 0:37:43.120
<v Speaker 1>I'm at home, right, I know what's going on. I

0:37:43.160 --> 0:37:44.640
<v Speaker 1>know how to act, know how to be people to

0:37:44.680 --> 0:37:47.080
<v Speaker 1>who identify as me as you know, as Jewish, I

0:37:47.120 --> 0:37:49.880
<v Speaker 1>fellow worshiper. So for Shawnee people, they can move. But

0:37:49.920 --> 0:37:53.439
<v Speaker 1>we lived across twenty historic states, more than twenty US

0:37:53.600 --> 0:37:58.680
<v Speaker 1>historic states. We had treaties with France, England, Spain, and

0:37:58.920 --> 0:38:01.120
<v Speaker 1>later it was with Mexico or even Republic of Texas

0:38:01.160 --> 0:38:04.360
<v Speaker 1>and of course United States. Groups of people of racial

0:38:04.400 --> 0:38:08.719
<v Speaker 1>types don't engage in treaty making processes. Uses the Shawnee

0:38:08.800 --> 0:38:12.760
<v Speaker 1>Nation is engaged in making treaties with Spain, making treaties

0:38:12.760 --> 0:38:16.280
<v Speaker 1>with Europeans to carve out spaces for you know where

0:38:16.320 --> 0:38:21.120
<v Speaker 1>these European activities can occur. What what does tribal sovereignty mean? Well,

0:38:21.640 --> 0:38:24.239
<v Speaker 1>since you say asked that question, allow me to proselytize

0:38:24.280 --> 0:38:26.480
<v Speaker 1>you into the Good Word or the United Nations Declaration

0:38:26.560 --> 0:38:30.080
<v Speaker 1>the Rights of Indigenous Peoples, where we've codified what we believe,

0:38:30.120 --> 0:38:32.399
<v Speaker 1>what we think is inherent to our people's that these

0:38:32.440 --> 0:38:36.200
<v Speaker 1>things have pre existed, nations coming and arriving on these shores,

0:38:36.520 --> 0:38:40.120
<v Speaker 1>that we believe that these principles are enshrined in our

0:38:40.200 --> 0:38:42.880
<v Speaker 1>very nature of sovereignty, that we have the rights that

0:38:43.080 --> 0:38:45.680
<v Speaker 1>the other nations do. I was at the United Nations

0:38:45.680 --> 0:38:49.680
<v Speaker 1>Permanent Form of Indigenous People's earlier this year, and as

0:38:49.760 --> 0:38:53.359
<v Speaker 1>I was walking by looking at the various nations from

0:38:53.360 --> 0:38:55.480
<v Speaker 1>around the world, it was like a fifth of those

0:38:55.560 --> 0:38:57.799
<v Speaker 1>nations had a lower GDP than the Cherokee Nation and

0:38:57.840 --> 0:39:00.520
<v Speaker 1>the Seminole tribe. It's like, how is that? How come

0:39:00.560 --> 0:39:02.800
<v Speaker 1>they have a seat there whenever check Nation and similar

0:39:02.840 --> 0:39:05.200
<v Speaker 1>nations have a bigger GDP. So it just, you know,

0:39:05.239 --> 0:39:07.200
<v Speaker 1>it's it's kind of baffling. It's kind of baffling that

0:39:07.239 --> 0:39:09.920
<v Speaker 1>they built the United Nations not for us or for

0:39:09.960 --> 0:39:12.759
<v Speaker 1>our inclusion. But it's like so it's like, okay, we see,

0:39:12.760 --> 0:39:14.920
<v Speaker 1>I see how this is. But it's very strange to

0:39:15.000 --> 0:39:17.799
<v Speaker 1>me that, so do you feel like you don't have

0:39:17.920 --> 0:39:21.880
<v Speaker 1>the functional sovereignty that you want. I think that sovereignty

0:39:21.920 --> 0:39:25.000
<v Speaker 1>will always be a push pool. I think I think

0:39:25.040 --> 0:39:28.520
<v Speaker 1>that we live in a very interesting time. There's some

0:39:28.560 --> 0:39:30.799
<v Speaker 1>advantages right now if I think that tribal nations can

0:39:30.840 --> 0:39:34.399
<v Speaker 1>take advantage of People are watching Rutherford Falls and they're

0:39:34.400 --> 0:39:38.520
<v Speaker 1>seeing messages being delivered on conversations that we've only dreamed

0:39:38.520 --> 0:39:41.440
<v Speaker 1>about talking about publicly, and they're having them in the

0:39:41.480 --> 0:39:45.440
<v Speaker 1>open to millions of viewers. People are excited about Reservation Dogs,

0:39:45.480 --> 0:39:48.040
<v Speaker 1>and they're binging the first two episodes this very week.

0:39:48.560 --> 0:39:51.720
<v Speaker 1>We have dark Winds. So we have all these native

0:39:51.760 --> 0:39:54.320
<v Speaker 1>productions that are coming out, and some of these Native productions,

0:39:54.400 --> 0:39:57.480
<v Speaker 1>like the one being done Stirring har Joe and Takawaiti

0:39:58.480 --> 0:40:02.320
<v Speaker 1>down to craft services, it's indigenous people's making this film.

0:40:02.719 --> 0:40:06.880
<v Speaker 1>The gaffers, everybody on the film set, writers all Indigenous.

0:40:06.880 --> 0:40:11.320
<v Speaker 1>So we sit in this juncture where we have Native

0:40:11.360 --> 0:40:15.759
<v Speaker 1>people's occupying the cultural hegemony that Americans always wanted us

0:40:15.800 --> 0:40:18.440
<v Speaker 1>to have. Really, they want these stories, but now we

0:40:18.480 --> 0:40:21.240
<v Speaker 1>get to be once telling them it's not Kevin Costner,

0:40:21.280 --> 0:40:23.759
<v Speaker 1>it's not Avatar, because Avatar's basically dance at the Wolves.

0:40:23.800 --> 0:40:26.319
<v Speaker 1>Are am I right? It's it's yeah, it dances at

0:40:26.320 --> 0:40:29.279
<v Speaker 1>the Wolves in space, So it's really a West It's

0:40:29.280 --> 0:40:31.920
<v Speaker 1>really think about that. One's a little bit over my head.

0:40:32.000 --> 0:40:33.960
<v Speaker 1>You're watching Dances of the Wolves and then watch your Avatar,

0:40:34.080 --> 0:40:37.560
<v Speaker 1>same movie, same movie. Yeah, and that's a conversation Indian

0:40:37.600 --> 0:40:39.239
<v Speaker 1>people are having the rest of the world's not, but

0:40:39.640 --> 0:40:42.000
<v Speaker 1>when you watch it you'll see them, right, Okay, and

0:40:42.160 --> 0:40:45.680
<v Speaker 1>uh so having these conversations front and center, now people

0:40:45.719 --> 0:40:48.600
<v Speaker 1>are like, I see, I get it now, I get

0:40:48.640 --> 0:40:50.759
<v Speaker 1>what the issues are. Are starting to understand some of

0:40:50.760 --> 0:40:53.799
<v Speaker 1>the issues. Or when an end joke happens on rather

0:40:53.840 --> 0:40:55.920
<v Speaker 1>for false and you're like, what's that about? What's an

0:40:55.960 --> 0:40:57.600
<v Speaker 1>in joke? And they go and they look it up

0:40:57.600 --> 0:40:59.839
<v Speaker 1>on Google and oh, that's it, that's what that is.

0:41:00.000 --> 0:41:02.280
<v Speaker 1>Were the one with the They burned out the owl

0:41:02.440 --> 0:41:04.680
<v Speaker 1>on Reservation Dogs the prior season and I think this

0:41:04.760 --> 0:41:06.799
<v Speaker 1>season two and the most recent episode, they blurred out

0:41:06.800 --> 0:41:10.080
<v Speaker 1>the owl, which is a cultural joke that folks from

0:41:10.120 --> 0:41:13.160
<v Speaker 1>certain certain woodland cultures house seeing an owl can be

0:41:13.200 --> 0:41:16.040
<v Speaker 1>bad luck in certain instances. Okay, they blurred him out,

0:41:16.200 --> 0:41:18.080
<v Speaker 1>They blurred out. They burreed him out, you know I

0:41:18.200 --> 0:41:19.959
<v Speaker 1>like to do. And like if somebody's naked on the screen,

0:41:19.960 --> 0:41:22.600
<v Speaker 1>they're burned out the owl that same way they pixelated,

0:41:23.200 --> 0:41:25.040
<v Speaker 1>so it's an inside We're not gonna look at that.

0:41:25.120 --> 0:41:28.080
<v Speaker 1>So they blurted out for television, which is hysterical. So

0:41:28.120 --> 0:41:32.320
<v Speaker 1>we have an opportunity to tell native stories and you know,

0:41:32.680 --> 0:41:36.000
<v Speaker 1>I'm glad that Taiko y t T used his opportunity

0:41:36.120 --> 0:41:38.799
<v Speaker 1>as an indigenous person from from New Zealand, as a

0:41:38.840 --> 0:41:41.640
<v Speaker 1>Maori person, to leverage that for a situation here and

0:41:41.719 --> 0:41:43.279
<v Speaker 1>here in the United States and in the rest of

0:41:43.280 --> 0:41:47.160
<v Speaker 1>North America to create films about us for us. So,

0:41:47.480 --> 0:41:49.520
<v Speaker 1>as a child of the eighties, I remember Cool Jay

0:41:49.520 --> 0:41:52.440
<v Speaker 1>in a commercial and he had foodboo gear on. So

0:41:52.560 --> 0:41:55.720
<v Speaker 1>for us, by us. You know nothing about us without

0:41:55.800 --> 0:41:59.239
<v Speaker 1>us or doing things with not for you know, you

0:41:59.280 --> 0:42:01.640
<v Speaker 1>need to do things with us, not for so in

0:42:01.640 --> 0:42:04.279
<v Speaker 1>a lot of this academic scholarship, it's being written. You know.

0:42:05.400 --> 0:42:07.600
<v Speaker 1>That's why when you said you wanted to come here today,

0:42:07.960 --> 0:42:09.759
<v Speaker 1>we're like, heck yeah, because a lot of people have

0:42:09.800 --> 0:42:12.040
<v Speaker 1>the podcast and never never even come to visit Shawney people.

0:42:13.400 --> 0:42:16.440
<v Speaker 1>I think we're all grateful for the Chief's willingness to

0:42:16.480 --> 0:42:19.680
<v Speaker 1>talk to us. You know, I gave him a jar

0:42:19.719 --> 0:42:22.799
<v Speaker 1>of bear grease as a token of my appreciation, and

0:42:22.840 --> 0:42:25.800
<v Speaker 1>I told him with all sincerity that I would supply

0:42:25.960 --> 0:42:29.000
<v Speaker 1>him with bear grease for life, which in my world

0:42:29.239 --> 0:42:32.640
<v Speaker 1>is amongst the greatest gestures of friendship. And I meant it.

0:42:33.360 --> 0:42:36.400
<v Speaker 1>And if for some reason in the future, I'm unable

0:42:36.440 --> 0:42:40.080
<v Speaker 1>to personally feel their bear grease needs. I'll be relying

0:42:40.160 --> 0:42:42.759
<v Speaker 1>on some of you to help me fulfill my vow.

0:42:43.719 --> 0:42:47.440
<v Speaker 1>Here's the Chief talking about one of his biggest initiatives,

0:42:47.719 --> 0:42:52.920
<v Speaker 1>preservation of the Shawnee language. We are very fortunate. For

0:42:52.960 --> 0:42:56.120
<v Speaker 1>a long time, you know, we were a tribe without

0:42:56.360 --> 0:42:59.279
<v Speaker 1>without much in the ways of financial means. You know,

0:42:59.320 --> 0:43:01.239
<v Speaker 1>we did not have a lot of money. Was what

0:43:01.320 --> 0:43:03.480
<v Speaker 1>kept us together was our language, our culture, and our

0:43:03.520 --> 0:43:06.719
<v Speaker 1>religion and our sense of identity. And so we still

0:43:06.760 --> 0:43:10.920
<v Speaker 1>have our ancestral religion that still exists. We're really lucky

0:43:11.040 --> 0:43:14.600
<v Speaker 1>we still have language speakers. So it's not good. The

0:43:14.680 --> 0:43:16.960
<v Speaker 1>situation is not good for any tribal language across the

0:43:17.040 --> 0:43:19.200
<v Speaker 1>United States, just because that's the way it is across

0:43:19.239 --> 0:43:23.719
<v Speaker 1>the entire planet. Every two weeks language dies. So every

0:43:23.719 --> 0:43:27.239
<v Speaker 1>two weeks somewhere on the global native language dies. There's

0:43:27.239 --> 0:43:29.759
<v Speaker 1>about six thousand languages has been spoken right now, and

0:43:29.760 --> 0:43:31.400
<v Speaker 1>I think by the end of the century they predict

0:43:31.440 --> 0:43:33.400
<v Speaker 1>will be just down to a couple of hundred. So

0:43:33.480 --> 0:43:35.680
<v Speaker 1>one of those weeks will be ours if we don't

0:43:35.680 --> 0:43:38.879
<v Speaker 1>do anything. So when I become chief, just right before

0:43:38.880 --> 0:43:41.279
<v Speaker 1>the global pandemic. First thing we did was declare state

0:43:41.280 --> 0:43:43.839
<v Speaker 1>of emergency for Shawnee language. The second thing we did

0:43:43.920 --> 0:43:47.760
<v Speaker 1>is we had adopted the UNESCO's International Year of Indigenous

0:43:47.840 --> 0:43:50.880
<v Speaker 1>Languages and so that we tasked our team too. We

0:43:50.960 --> 0:43:54.560
<v Speaker 1>created the International Year of Shawnee Language, asked them to

0:43:54.600 --> 0:43:57.279
<v Speaker 1>create a decade long plan to restore and revive our

0:43:57.320 --> 0:44:00.240
<v Speaker 1>language and get more, get more fluent speakers because it

0:43:59.920 --> 0:44:02.279
<v Speaker 1>was it was dying. It was the only people. The

0:44:02.280 --> 0:44:05.920
<v Speaker 1>only speakers we had were elderly people. And so subsequently

0:44:05.920 --> 0:44:09.680
<v Speaker 1>we adopted the UNESCO International Decade of Indigenous Languages. We

0:44:09.760 --> 0:44:12.960
<v Speaker 1>adopted that and out of that we created a tenure

0:44:13.000 --> 0:44:17.440
<v Speaker 1>plan to save our languages. As of a January or

0:44:17.600 --> 0:44:20.520
<v Speaker 1>earlier this year, what amount of four percent of the

0:44:20.560 --> 0:44:24.200
<v Speaker 1>tribes population was enrolled in a language program. So and

0:44:24.239 --> 0:44:26.440
<v Speaker 1>we had created UH. We created a host of new

0:44:26.520 --> 0:44:30.000
<v Speaker 1>volunteer teachers. They were there really community language activists. As

0:44:30.040 --> 0:44:34.680
<v Speaker 1>for what they really are, the language is everything. And

0:44:34.760 --> 0:44:38.480
<v Speaker 1>like we said before, it's believed less than two fifty

0:44:38.560 --> 0:44:42.040
<v Speaker 1>people on planet Earth currently speak Shawnee. It was once

0:44:42.120 --> 0:44:45.680
<v Speaker 1>the trade language of the Ohio River Valley. Indians from

0:44:45.680 --> 0:44:49.920
<v Speaker 1>other tribes spoke Shawnee to maintain relevance and trade the

0:44:50.000 --> 0:44:55.160
<v Speaker 1>greatest orator potentially in American history. Two Compsa spoke Shawnee

0:44:55.200 --> 0:44:58.960
<v Speaker 1>as his native tongue. Boone and Simon Kenton spoke quite

0:44:58.960 --> 0:45:02.720
<v Speaker 1>a bit of Shawnee. This language is important to American history.

0:45:03.760 --> 0:45:07.480
<v Speaker 1>Here's a big question for the chief. What what is

0:45:07.520 --> 0:45:11.319
<v Speaker 1>the big picture of what you, as the chief of

0:45:11.320 --> 0:45:15.320
<v Speaker 1>the Shawnees is trying to do inside of two inside

0:45:15.320 --> 0:45:19.000
<v Speaker 1>of this country. You know, we hear about the plights

0:45:19.080 --> 0:45:22.480
<v Speaker 1>of these other ethnic groups inside the country that are

0:45:22.520 --> 0:45:25.080
<v Speaker 1>at the forefront of media and stuff. What do you

0:45:25.120 --> 0:45:27.040
<v Speaker 1>guys trying to do? So I had a seventh grade

0:45:27.120 --> 0:45:29.239
<v Speaker 1>asked me that question, and it was he asked me

0:45:29.280 --> 0:45:30.640
<v Speaker 1>a question, but not in that way. It was a

0:45:30.960 --> 0:45:33.760
<v Speaker 1>sometimes because of COVID, we haven't done a lot outreach.

0:45:34.080 --> 0:45:36.520
<v Speaker 1>And this past year, you know, he was like, we're

0:45:36.520 --> 0:45:39.880
<v Speaker 1>going to have to start back our outreach into communities.

0:45:40.000 --> 0:45:43.640
<v Speaker 1>So we visited a school. It was seventh grade class,

0:45:43.680 --> 0:45:48.920
<v Speaker 1>and he asked, is what's your job? Wow, that's that's

0:45:48.960 --> 0:45:52.360
<v Speaker 1>a stinct way to ask what you just asked? Yeah,

0:45:52.400 --> 0:45:53.839
<v Speaker 1>And he said what's your job? And I was like, Wow,

0:45:53.880 --> 0:45:55.759
<v Speaker 1>no one's ever put it that way, and so I

0:45:55.800 --> 0:45:57.680
<v Speaker 1>actually it took me back and I thought, man, this

0:45:57.719 --> 0:45:59.799
<v Speaker 1>is why I needed more of these grade school of

0:46:00.160 --> 0:46:02.960
<v Speaker 1>because they asked some really no filters, and they ask

0:46:03.080 --> 0:46:07.200
<v Speaker 1>really sharp questions because they don't have any assumptions, and

0:46:07.320 --> 0:46:10.040
<v Speaker 1>I had to explain them and even to myself. Really,

0:46:10.520 --> 0:46:13.520
<v Speaker 1>my job is to undo the effects of our removal.

0:46:14.280 --> 0:46:18.080
<v Speaker 1>That's my job. So that means the wealth of the tribe,

0:46:18.160 --> 0:46:20.759
<v Speaker 1>find ways to restore that land of the tribe, findal

0:46:20.800 --> 0:46:24.840
<v Speaker 1>ways restore that to protect and be a warrior for

0:46:24.880 --> 0:46:27.640
<v Speaker 1>our language, to make sure that our culture survives for

0:46:27.680 --> 0:46:30.239
<v Speaker 1>another millennia. To make sure that you know what we

0:46:30.280 --> 0:46:33.319
<v Speaker 1>are as a people. These sovereign rights, these national rights

0:46:33.360 --> 0:46:36.120
<v Speaker 1>that we have that we had prior to the United States,

0:46:36.120 --> 0:46:40.120
<v Speaker 1>that we prior had prior encountering the Spanish, French, and English,

0:46:40.480 --> 0:46:43.960
<v Speaker 1>that those are those remain secured. So we spent a

0:46:43.960 --> 0:46:45.920
<v Speaker 1>lot of time on the road at state capitals, We

0:46:46.040 --> 0:46:48.279
<v Speaker 1>spent a lot of time in d C. And some

0:46:48.360 --> 0:46:50.759
<v Speaker 1>of it is educational work, some of its lobbying work.

0:46:51.280 --> 0:46:54.160
<v Speaker 1>Some of it is advocacy for issues to getting to

0:46:54.400 --> 0:46:57.000
<v Speaker 1>legislative trying to get some legislation started on some issues,

0:46:57.520 --> 0:46:59.360
<v Speaker 1>So that's part of the work, but it's also a

0:46:59.360 --> 0:47:03.480
<v Speaker 1>building community and truly because of what's happened to our people,

0:47:03.840 --> 0:47:07.279
<v Speaker 1>the diaspora that happened in our removal, it's finding new

0:47:07.320 --> 0:47:10.080
<v Speaker 1>ways for people to connect as a community because as

0:47:10.120 --> 0:47:12.800
<v Speaker 1>we talked about earlier communities, the core, it's at the

0:47:12.840 --> 0:47:17.480
<v Speaker 1>center of the language. So that that removal just broke

0:47:17.600 --> 0:47:20.799
<v Speaker 1>down the culture. It was damaging. It did not destroy it,

0:47:20.800 --> 0:47:23.960
<v Speaker 1>because it's did that. It existed in a chrysalis of

0:47:24.000 --> 0:47:26.200
<v Speaker 1>sorts because we were removed and then we were sent

0:47:26.239 --> 0:47:29.440
<v Speaker 1>to Kansas. Then we're from Kansas. We were the loyal Shawnees,

0:47:29.560 --> 0:47:32.239
<v Speaker 1>fought for the Union, sent it an a territory to

0:47:32.239 --> 0:47:35.160
<v Speaker 1>live amongst Cherokees, who we just got done fighting. They

0:47:35.200 --> 0:47:37.560
<v Speaker 1>were they were part of the Confederacy. So that was

0:47:37.800 --> 0:47:40.359
<v Speaker 1>I'm sure that was interesting times. But because of that,

0:47:40.480 --> 0:47:44.080
<v Speaker 1>it almost became like a rural ghetto right for Shawny

0:47:44.160 --> 0:47:47.320
<v Speaker 1>people because we didn't speak Cherokee, we didn't worship Cherokee,

0:47:47.360 --> 0:47:50.160
<v Speaker 1>we worked Cherokee. But we're living amongst the center Cherokees.

0:47:50.480 --> 0:47:52.200
<v Speaker 1>So what did we have to do other than cleveland

0:47:52.200 --> 0:47:55.640
<v Speaker 1>to each other. So you know, that community became almost

0:47:55.880 --> 0:47:59.360
<v Speaker 1>I don't say an amber, but very much a cloistered community,

0:47:59.520 --> 0:48:02.520
<v Speaker 1>I say, and that helped preserve it ironically and almost

0:48:02.520 --> 0:48:05.400
<v Speaker 1>destroyed it once, Uh, the nineteen sixties and seventies, when

0:48:05.400 --> 0:48:07.160
<v Speaker 1>you saw a lot of people, you know, moving on

0:48:07.280 --> 0:48:09.920
<v Speaker 1>into moving into a lot of urban and suburban communities

0:48:09.920 --> 0:48:13.400
<v Speaker 1>to take jobs. So now we've seen that revitalization. So

0:48:13.680 --> 0:48:17.440
<v Speaker 1>what what does a Shawnee nation look like that you

0:48:17.480 --> 0:48:20.200
<v Speaker 1>would see and would want and would be happy with.

0:48:20.360 --> 0:48:22.560
<v Speaker 1>We have citizens that live in fifty states where the

0:48:22.560 --> 0:48:25.440
<v Speaker 1>Shawnee Tribe of everywhere. We have sister tribes in Eastern

0:48:25.440 --> 0:48:28.839
<v Speaker 1>Shawnee Tribe Oklahoma and the Absentutee Shawnee Tribe Oklahoma. But

0:48:28.920 --> 0:48:31.880
<v Speaker 1>we live in fifty states. And so what I would

0:48:31.880 --> 0:48:33.640
<v Speaker 1>like is I would like for them to feel like

0:48:33.680 --> 0:48:35.960
<v Speaker 1>they're connecting no matter how far away they are, but

0:48:36.000 --> 0:48:37.799
<v Speaker 1>they know that they know that there's a home, that

0:48:37.840 --> 0:48:40.279
<v Speaker 1>there's always been a home, and it's our tradition that

0:48:40.320 --> 0:48:43.279
<v Speaker 1>they're always known that it's home. So that noma and

0:48:43.320 --> 0:48:46.279
<v Speaker 1>also you know, to reinstill that idea that the k

0:48:47.680 --> 0:48:53.600
<v Speaker 1>Bikolita and Michael Jake, these are the traditional divisions of

0:48:53.640 --> 0:48:58.200
<v Speaker 1>the Shawnee Tribe like families. Inside of a family, that idea,

0:48:58.320 --> 0:49:00.759
<v Speaker 1>you know, you may feel that you're little different than

0:49:00.800 --> 0:49:04.000
<v Speaker 1>those others. That you may have different political ideologies, you

0:49:04.040 --> 0:49:07.440
<v Speaker 1>may have different ideas on certain types of freedoms that

0:49:07.520 --> 0:49:09.680
<v Speaker 1>you think you can get, that you should do you

0:49:09.719 --> 0:49:11.400
<v Speaker 1>have for the United States. But we're all part of

0:49:11.440 --> 0:49:14.200
<v Speaker 1>the same community. That we're not separate, We're not a

0:49:14.280 --> 0:49:17.040
<v Speaker 1>part were one. And I think that's a message that

0:49:17.120 --> 0:49:21.960
<v Speaker 1>Americans can learn from the Shawnees today. I've learned a

0:49:21.960 --> 0:49:25.440
<v Speaker 1>lot in this series, not just historic data about a

0:49:25.440 --> 0:49:28.560
<v Speaker 1>man's life, but we've been able to peer into an

0:49:28.600 --> 0:49:32.160
<v Speaker 1>ancient culture. But maybe more importantly, I feel like I

0:49:32.239 --> 0:49:35.960
<v Speaker 1>have a greater understanding of the personal stress inflicted on

0:49:36.040 --> 0:49:40.280
<v Speaker 1>the individuals in a society in a crisis. A story

0:49:40.400 --> 0:49:43.960
<v Speaker 1>is always told from a certain point of occupancy, and

0:49:44.040 --> 0:49:46.959
<v Speaker 1>I am not a Shawnee, but I've tried to lean

0:49:47.040 --> 0:49:50.040
<v Speaker 1>in hard into understanding what it would have been like

0:49:50.239 --> 0:49:54.000
<v Speaker 1>to be one during that time. With all our fancy technology,

0:49:54.080 --> 0:49:56.759
<v Speaker 1>we can't alter the past. All we can do is

0:49:56.840 --> 0:50:01.520
<v Speaker 1>look to the future with the knowledge of what happened before. Honestly,

0:50:01.920 --> 0:50:04.799
<v Speaker 1>I hope we'd come away with a new understanding for

0:50:04.880 --> 0:50:09.200
<v Speaker 1>how deeply complex the situation was in a genuine empathy,

0:50:09.280 --> 0:50:13.879
<v Speaker 1>producing positive action towards indigenous peoples and the things they

0:50:14.000 --> 0:50:19.480
<v Speaker 1>view as important to them. In modern times, when these

0:50:19.480 --> 0:50:23.360
<v Speaker 1>series come to a close, I often find myself in

0:50:23.400 --> 0:50:27.560
<v Speaker 1>a state of melancholy. Probably never again in my life

0:50:27.560 --> 0:50:31.920
<v Speaker 1>will I be as mentally and emotionally engaged in this story.

0:50:32.360 --> 0:50:35.000
<v Speaker 1>The life of this man t comes to a man

0:50:35.000 --> 0:50:37.279
<v Speaker 1>who I did not know. We don't even have a

0:50:37.320 --> 0:50:40.560
<v Speaker 1>real picture of him. There are no audio recordings of

0:50:40.600 --> 0:50:43.640
<v Speaker 1>his voice. But I feel like I was there and

0:50:43.719 --> 0:50:47.160
<v Speaker 1>saw the panther comet cross the sky when two Comsa

0:50:47.320 --> 0:50:50.960
<v Speaker 1>was born about two arrow flights south of the village.

0:50:51.560 --> 0:50:54.000
<v Speaker 1>I felt his depression when he broke his leg and

0:50:54.040 --> 0:50:57.320
<v Speaker 1>acquired the limp that he believed would make him useless

0:50:57.320 --> 0:51:00.600
<v Speaker 1>in war. I felt his courage when he toood against

0:51:00.600 --> 0:51:04.520
<v Speaker 1>the trend, admonishing those around him not to torture prisoners.

0:51:05.239 --> 0:51:08.880
<v Speaker 1>I felt his grief when he lost his father, his leaders,

0:51:09.200 --> 0:51:12.399
<v Speaker 1>and his brother to war. I felt his anger when

0:51:12.440 --> 0:51:15.920
<v Speaker 1>the treaties were broken in the boundary lines were crossed.

0:51:16.400 --> 0:51:18.799
<v Speaker 1>I felt the passion of his brother's vision of the

0:51:18.840 --> 0:51:21.920
<v Speaker 1>Master of life, and the inspiration that it gave to

0:51:22.000 --> 0:51:26.600
<v Speaker 1>their people. I felt his strength when he spoke with articulation,

0:51:26.719 --> 0:51:30.160
<v Speaker 1>power and authority on the destiny of their Indian nation

0:51:30.239 --> 0:51:35.560
<v Speaker 1>and land. And I felt a sultry sadness beyond justifiable

0:51:35.680 --> 0:51:39.800
<v Speaker 1>rationale when I learned how he was killed, his body

0:51:39.880 --> 0:51:44.760
<v Speaker 1>desecrated and buried in a mass grave. Of these things

0:51:44.840 --> 0:51:47.640
<v Speaker 1>I do not know their resolution or if it is

0:51:47.680 --> 0:51:50.960
<v Speaker 1>possible to amend the wrongs of a path so long ago.

0:51:51.840 --> 0:51:54.879
<v Speaker 1>Though he was a flogged man just like us, he

0:51:55.000 --> 0:51:58.080
<v Speaker 1>wasn't Deity come to Earth. But in the words of

0:51:58.200 --> 0:52:02.400
<v Speaker 1>Chief Ben Barnes, he is just a man who occupied

0:52:02.560 --> 0:52:06.200
<v Speaker 1>the space that his people needed him for that day,

0:52:06.880 --> 0:52:10.160
<v Speaker 1>and because of that, I have deep respect for the

0:52:10.239 --> 0:52:30.920
<v Speaker 1>man to come. So I can't thank you enough for

0:52:31.040 --> 0:52:35.400
<v Speaker 1>listening to Bear Greece. If you've enjoyed this series, share

0:52:35.440 --> 0:52:38.960
<v Speaker 1>it with a friend, save us review on iTunes, do

0:52:39.000 --> 0:52:42.400
<v Speaker 1>all the silly stuff and all this podcasters asked everyone

0:52:42.600 --> 0:52:45.799
<v Speaker 1>to get. I hope you have a great week, and

0:52:45.920 --> 0:52:49.240
<v Speaker 1>I look forward to talking this over with the folks

0:52:49.400 --> 0:53:07.120
<v Speaker 1>on the Render next week. M We well, what's the

0:53:07.200 --> 0:53:26.040
<v Speaker 1>next time? M