The Infantry Company over a Century. Part 1. The Old Army becomes the Great War Army.

A note about this entry.  Like most of the items posted on this blog that pertain to the 1890-1920 time frame, this information was gathered and posted here as part of a research project for a novel.  As such, it's a post that invites comment.  I.e., the comments are research in and of themselves and its more than a little possible that there's material here that might be in need of correction.

Company C, Wyoming National Guard (Powell Wyoming), 1916.  Note that seemingly nearly everyone in this photograph is a rifleman.  Also of note is that these Wyoming National Guardsmen, all of whom would have come from the Park County area (and therefore were probably of a fairly uniform background and ethnicity) are using bedrolls like Frontier infantrymen, rather than the M1910 haversack that was official issue at the time.

Infantry, we’re often told, is the most basic of all Army roles.  Every soldiers starts off, to some extent, as a rifleman.  But save for those who have been in the infantry, which granted is a fair number of people over time, we may very well have an wholly inaccurate concept of how an infantry company, the basic maneuver element, is made up, and what individual infantrymen do today. 

And if that's true, we certainly don't have very good idea of how that came to be.

And we’re also unlikely to appreciate how it’s changed, and changed substantially, over time.

So, we’re going to go back to our period of focus and come forward to take a look at that in a series of posts that are relevant to military history, as well as the specific focus of this blog.

Prior to the Great War, the Old Army.

U.S. Infantry in Texas early in the 20th Century.  I'm not sure of the date, but its a 20th Century photograph dating after 1903 as all of the infantrymen are carrying M1903 rifles.  It's prior to 1915, however, in that they're all wearing late 19th Century pattern campaign hats of the type that came into service in the 1880s and remained until 1911.

Much of this blog has focused on the Punitive Expedition/Border War which ran up to and continued on into World War One.  As we've noted before, that event, the Punitive Expedition, was one in which the Army began to see the introduction of a lot of new weaponry.  While that expanded the Army's capabilities, it also, at the same time, presented problems on how exactly to handle the new equipment and how its use should be organized.

Historians are fond of saying that the Punitive Expedition served the purpose of mobilizing and organizing an Army that was in now way ready to engage in a giant European war, and that is certainly true.  But the fact of the matter remains the infantry that served along the Mexican border in 1916 (the troops who went into Mexico were largely cavalry) did not serve in an Army that was organizationally similar at all to the one that went to France in 1917.

American infantrymen became riflemen with the introduction of M1855 Rifle Musket.  Prior to that, the normal long arm for a U.S. infantryman was a musket, that being a smoothbore, and accordingly short range, weapon.  Rifles had been issued before but they were normally the weapon of specialists.  Starting in 1841, however, the Army began to make use of rifle muskets which had large bores and shallow rifling, combining the best features of the rifle and the musket and addressing the shortcomings of both.  The advantages were clear and the rifle musket rapidly supplanted the musket

Civil War era drawling showing a rifleman in a pose familiar to generations of combat riflemen up to the present day.

For a long time, prior to the Great War, infantry companies were comprised entirely or nearly entirely of riflemen, with their officers and NCO's often being issued sidearms rather than longarms, depending upon their position in the company. As with the period following 1917, companies were made up of platoons, and platoons were made up of squads, so that part of it is completely familiar.  Much of the rest of it would strike a modern soldier, indeed any soldier after 1917 as odd, although it wouldn't a civilian, given as civilians have been schooled by movies to continue to think of infantry this way.  Even in movies showing modern combat, most infantrymen are shown to be riflemen.

Squads at the time, that is prior to 1917, were formed by lining men in a company up and counting them out into groups of eight men per squad.  Each squad would have a corporal in charge of it and consist of eight men, including the commanding corporal.  The corporal, in terms of authority, and in reality, was equivalent to a sergeant in the Army post 1921.  I.e., the corporal was equivalent to a modern sergeant in the Army.  He was, we'd note, a true Non Commissioned Officer.

There were usually six squads per platoon.  The squads were organized into two sections, with each section being commanded by a sergeant.  The sergeant, in that instance, held a rank that would be equivalent to the modern Staff Sergeant, although his authority may be more comparable to that of a Sergeant First Class.

The platoon was commanded by a lieutenant. One of the company's two platoons was commanded by a 1st lieutenant, who was second in command of the company, and the other by a 2nd lieutenant.  The company was commanded by a Captain, who was aided by the company Field Sergeant, who was like a First Sergeant in terms of duties and authority.  The company staff consisted of the Field Sergeant, a Staff Sergeant and a private.  The Staff Sergeant's rank is only semi comparable to that of the current Staff Sergeant, but he did outrank "buck" Sergeants.

Sergeants were, rather obviously, a really big deal.

Spanish American War volunteers carrying .45-70 trapdoor Springfield single shot rifles and wearing blue wool uniforms.

While this structure would more or less exist going far back into the 19th Century, the Army had undergone a reorganization following the Spanish American War which brought to an end some of the remnants of of the Frontier Army in some ways and which pointed to the future, while at the same time much of the Army in 1910 would have remained perfectly recognizable to an old soldier, on the verge of retirement, who had entered it thirty years earlier in 1880.*  This was reflected by an overhaul of enlisted ranks in 1902 which brought in new classifications and which did away with old ones, and as part of that insignia which we can recognize today, for enlisted troops, over 100 years later.  Gone were the huge inverted stripes of the Frontier era and, replacing them, were much smaller insignia whose stripes pointed skyward. The new insignia, reflecting the arrival of smokeless powder which had caused the Army to start to emphasize concealment in uniforms for the first time, were not only much smaller, but they blended in. . .somewhat, with the uniform itself.

New York National Guardsmen boarding trains for border service during the Punitive Expedition.  They are still carrying their equipment in bed rolls rather than the M1910 Haversack.

The basic enlisted pattern of ranks that came into existence in 1902 continued on through 1921, when thing were much reorganized.  But the basic structure of the Rifle Company itself was about to change dramatically, in part due to advancements in small arms which were impacting the nearly universal identify of the infantryman as a rifleman.

Colorado National Guardsman with M1895 machinegun in 1914, at Ludlow Colorado.

Automatic weapons were coming into service, but how to use and issue them wasn't clear at first.  The U.S. Army first encountered them in the Spanish American War, which coincidentally overlapped with the Boer War which is where the British Army first encountered and used them.  The US adopted its first machinegun in 1895.  The 1st U.S. Volunteer Cavalry, which fought as dismounted cavalry in Cuba during the Spanish American War, used them in support of their assault of Kettle Hill, although theirs were privately purchased by unit supporters who had donated them to the unit.   The Spanish American and and Boer Wars proved their utility however and various models came after that.  They were, however, not assigned out at the squad level, but were retained in a separate company and assigned out by higher headquarters as needed.  There was, in other words, no organic automatic weapon at the company level, and certainly not at the squad level.

African American infantryman in 1898, carrying the then new Krag M1986 rifle.  This soldiers is wearing the blue service uniform which, at that time, was being phased out in favor of a khaki service uniform.  Most of the Army had not received the new uniform at this time and, in combat in  Cuba, most wore cotton duck stable clothing that was purchased for the war.  Some soldiers did deploy, however, with blue wool uniforms.  In the field, this soldier would have worn leggings, which he is not in this photograph.

There also weren't a lot of them.  Running up to World War One the Army issued new tables of organization for National Guard units, anticipating large formations such as divisions.  Even at that point, however, there were no automatic weapons at the company level at all.  The infantry regiment table provided for a Machine Gun Company which had a grand total of four automatic rifles. 

M1909 "Machine Rifle".  It was a variant of the Hotchkiss machinegun of the period and was acquired by the Army in very low quantities.

Just four.

Most men in a Rifle Company were just that, riflemen.  Automatic weapons were issued to special sections as noted.  Rifle grenadiers didn't exist.  Most of the infantry, therefore that served along the border with Mexico was leg infantry, carrying M1903 Springfield rifles, and of generally low rank.**

New York National Guardsmen in Texas during the Punitive Expedition.

That was about to change.

Well, some of it was about to change.  Some of it, not so much.

So, in 1916, anyhow, where we we at.  A company had about 100 men, commanded by a captain who had a very small staff.  The entire company, for that matter, had an economy of staff.  Most of the men were privates, almost all of which were riflemen, and most of who's direct authority figure, if you will, was a corporal. There were few sergeants in the company, and those who were there were pretty powerful men, in context.  There were some men around with special skills as well, such as buglers, farriers, and cooks.  Cooks were a specialty and the cook was an NCO himself, showing how important he was.  Even infantry had a small number of horses for officers and potentially for messengers, which is why there were farriers.  And automatic weapons had started to show up, but not as weapons assigned to the company itself, and not in large numbers.

A career soldier could expect himself, irrespective of the accuracy of the expectation, to spend his entire career in this sort of organization, and many men in fact had.  Some men spent entire careers as privates. Sergeants were men who had really advanced in the Army, even if they retired with only three stripes.  Corporals had achieved a measure of success.  Most of the men lived in common with each other in barracks.  Only NCO's might expect a measure of privacy.  Only sergeants might hope to marry.

Machine gun troops of the Punitive Expedition equipped with M1904 Maxim machinegun and carrying M1911 sidearms.

That, of course, was the Regular Army.  The National Guard was organized in the same fashion, but there was more variance in it.  Guardsmen volunteered for their own reasons and had no hope of retirement, as it wasn't available to them.  Some were well heeled, some were not, but they were largely armed and equipped in the same manner, although they received new material only after the Army had received a full measure of it first. Their uniforms and weapons could lag behind those of the Regular Army's.  And some units who had sponsors could be surprisingly well equipped, some having automatic weapons that were privately purchased for the unit and which did not fit into any sort of regular TO&E.

And then came the Great War.

Footnotes:

*Thirty years was the Army retirement period at the time.

**We've dealt with the weapons of the period separately, but in the 1900 to 1916 time frame, the Army adopted a new rifle to replace a nearly new rifle, with the M1903 replacing the M1896 Krag-Jorgensen, which was only seven years old at the time.  While M1896 rifles remained in service inventories up into World War Two, to some degree, is field replacement was amazingly rapid and by World War One there were no Regular Army or National Guard units carrying them.  

In terms of handguns, of which the US used a lot, in 1916 the Army was acquiring a newly adopted automatic pistol, the M1911.  Sizable quantities had been acquired but stocks of M1909 double action .45 revolvers remained in use. The M1909, for that matter, had been pushed into service due to the inadequacies of the M1892, which was chambered in .38.  The M1892 had proven so inadequate in combat that old stocks of .45 M1873 revolvers were issued for field use until M1909s were adopted and fielded.  Given this confusion, and rapid replacement of one revolver by another in 1916, there weren't enough M1911s around, and some soldiers went into Mexico with M1909s.

Related threads:

The Punitive Expedition and technology. A 20th Century Expedition.

Today In Wyoming's History: Wyoming Myths. Jean Baptiste Charbonneau

Today In Wyoming's History: Wyoming Myths. Jean Baptiste Charbonneau: 

Wyoming Myths. Jean Baptiste Charbonneau

Okay, we recently discussed Sacagawea and, in that context, discussed Jean Baptiste Charbonneau.  Surely we have this covered?

Well, mostly. But to complete the story we really need to address Jean Baptiste as, just like his famous mother, he's the subject of a Wyoming myth. And indeed, it's the same myth.

And its illustrative as to both, as the later life of Jean Baptiste Charbonneau is very well known, and demonstrable with finality.  We know where he went to school, what he did as a young man, a middle aged man, and in the context of his times, as an old man.  

And what he did not do is to go to the Wind River Reservation with his very aged mother.

But that's the myth.

It's hard not to feel sad about the life of Jean Baptiste, even though he probably didn't see it as sad himself.  He wasn't even one year old when he was packed by his mother, as slave to his father, across the western half of North America as his famous mother acted as a guide and interpreter for the Corps of Discovery.  He was a young boy when his mother gave him up to William Clark to be educated, and Clark in fact enrolled him in two successive schools, the first a Jesuit school and the second another private school, at great expense.  He was therefore well educated for this time and became even more so when met Duke Friedrich Paul Wihlem of Wurttenberg in 1823 while he was traveling in the United States.  Jean Baptiste was working at a Kaw trading post on the Kansas River at the time.  The Duke was being guided by Toussaint Charbonneau on a trip to the northern plains.  He invited the younger Charbonneau to return to Europe with him, which he did.  He apparently traveled with the Duke in Europe and Africa while his guest.

Upon returning to North American he resumed a Western life and worked as a trapper, hunter and guide.  He was later a gold prospector.  In 1866 he died in Oregon after some sort of accident which threw him into a frigid river and left him with pneumonia.  He was 61 years old at the time.

He lived a rich and varied life, and a fairly well documented one. That he died in Oregon is something for which there is no doubt.

None the less, Grace Raymond Hebard placed his death in 1885 on the Wind River Reservation, and the work of Dr. Charles Eastman likewise places him there. And this all dates to the the stories associated with Porivo, and her adult son who entered the Reservation with her.  As with his mother, who died in North Dakota, there is a grave marker for him on the Reservation.

His actual grave is known as to location, and is in Oregon.

As with his famous mother, his reconstructed myth does not serve him well, although unlike his mother he lived a fairly long life.  He would have lived a longer one if the Wyoming myth was correct, but that would not do his life justice.  It was remarkably adventuresome right up to the point of his death, and like his mothers it crossed back and forth between two worlds in a way that makes contemporary readers uncomfortable.

Today In Wyoming's History: Today In Wyoming's History: Wyoming Myths. Sacagawea and York

Today In Wyoming's History: Today In Wyoming's History: Wyoming Myths. Sacaga...: 

Today In Wyoming's History: Wyoming Myths. Sacagawea. An added footnote

Something I really should have footnoted in this item from the other day:

Today In Wyoming's History: Wyoming Myths. Sacagawea: Mural in the Montana State House by Edgar Paxson depicting Sacagawea and the Corps of Discovery in Montana.  Sacagawea's actual appearan...

When the Corps of Discovery went into winter camp after their first year of trekking across the western half of the continent they voted on the location and decided it by majority vote.

Both Sacagawea and York were given a vote.

Today In Wyoming's History: Wyoming Myths. Sacagawea

Today In Wyoming's History: Wyoming Myths. Sacagawea: 

Wyoming Myths. Sacagawea

Mural in the Montana State House by Edgar Paxson depicting Sacagawea and the Corps of Discovery in Montana.  Sacagawea's actual appearance, of course, is known only by description, but Paxon was a Montana artist particularly noted for his attention to close detail.  Having said that, she was just a teenager at this time and likely appeared younger than the female figure in this depiction.

Wyoming has an association with Sacagawea, sort of.

But not quite as close as we sometimes like to claim.

Route of the Corps of Discovery.  It wholly avoided Wyoming.

Sacagawea, the Corps of Discovery's justifiably famous guide, or pilot, or interpreter, has a real world close connection with our state in that she was a Shoshone.  Having said that, she was a Lemhi Shoshone. a name they would not have recognized.  To her band, and her times, she was a Akaitikka meaning "Salmon Eater".*  At the time of her birth in 1788 the Shoshone were widely spread throughout Wyoming, Montana and Idaho and, if you consider that their split with the Comanche had already occurred, but that the Comanche are an extension of the Shoshone people, they were widely spread indeed.**

She was born in Idaho what is now near the Idaho-Montana border.  No such border existed at the time, of course, and the Shoshone, including the Lemhi, ranged over wide territories.  Her band most likely ranged into northwest Wyoming, with it being certain of course that other Shoshone bands inhabited the area.

In 1800, at age 12, she was taken in a Hidatsa raid.  The Hidatsa are a Siouan people who are closely related to another Siouan people, the Crows.  Some consider the tribes to be the same, with the Hidatsa the parent tribe to the Crows.  It's important to note, however, that when the Sioux are referred to, its typically the Lakota and Dakota, and related groups that are meant. Indeed the Sioux and the Crows would be bitter enemies in the 19th Century, as would the Sioux and the Shoshone for that matter.

The Hidatsa were wide ranging and she was taken to a location that today is near Washburn, North Dakota. This means that the raiders had effectively traversed what is now Montana, an impressive feat for a raiding party.  The taking of captives in this manner was not unusual, and while this undoubtedly meant that the very young Shoshone girls life had taken a disastrous turn, her captivity by the Hidatsa, while real, was probably not terribly harsh.  In other words, she was a captive, but a captive with domestic duties that were likely not far removed from that of Hidatsa girls of the same age.

At age 13 she was sold to Toussaint Charbonneau as a "wife".  

Histories have sometimes addressed this in various ways, including using such terms as "non consensual wife", but there is no such thing.  Indeed, it's remarkable that even though the circumstances of her initial union with Charbonneau are well known, she's still usually routinely referred to as Charbonneau's "wife."  Effectively she was purchased as a slave, and if the niceties are stripped off of it, she was kept as a involuntary concubine at first, basically, or if you really want to strip the niceties off of it, as sort of sex slave with domestic duties, at first.  She was Charbonneau's second such slave, the first being the equally juvenile Otter Woman who was probably also a Shoshone captive of the Hidatsa.***

Edgar Paxon's depiction of Toussaint Charbonneau, notable perhaps in that its a flattering illustration.  In reality, of course, we have no period depiction for Charbonneau and his reputation has never been what can be called flattering.

In 1804 the Corps of Discovery visited Hidatsa villages in the fall in anticipation of their press across the the upper West to the Pacific the next Spring. They were in search of guides, and in that context hoped to find somebody who knew the territory. They were visited by Charbonneau, who was a French Canadian fur trapper.****  William Clark noted in his journal:

french man by Name Chabonah, who Speaks the Big Belley language visit us, he wished to hire & informed us his 2 Squars (squaws) were Snake Indians, we engau (engaged) him to go on with us and take one of his wives to interpret the Snake language.…

Spelling obviously had yet to be standardized and Clark puzzled out Charbonneau's last name.  He also used a lot of colloquialisms for the names of Indian bands.  The Snakes referred to the Shoshone, which is of course not what they call themselves (like most Indian bands, they call themselves "The People").  

It's of note, fwiw, and noteworthy without trying to be "woke", that the commanders of the Corps of Discovery did not appear bothered that  about Charbonneau's irregular situation with the two teenaged Indian girls.*****  They also didn't claim, as other writers have, that either of his girls were his "wives".  They only claimed that they were his "Squars", meaning his Indian women.  Polygamy was of course illegal in the United States, and Louisiana, the vast newly acquired territory, was within the United States, but there's no good evidence in this early entry that they regarded Sacagawea or Otter Women as wives, but rather simply his held women.  And of course Lewis and Clark were both fully acclimated to slavery, something they did not regard as abnormal nor wrong, and they had a slave with them of their own, York, who belonged to Clark and who was Clark's lifelong body servant.******

On that date in 1804 Charbonneau was contracted to be a guide that following spring and to bring one of his teenage women along with him as an interpreter.  They had no apparent early preference which one that would be.

Charbonneau apparently did, as that following week he'd bring Sacagawea into the Corps of Discovery camp and they took up residence there.  He did not bring Otter Woman.*******  Prior to the Spring she'd give birth to their son, who was named Jean Baptiste Charbonneau, who'd live into his sixties and whom would have an adventuresome life and be the subject of his own Wyoming myth.  We'll get to that one later.

Otter Woman disappeared from history.  She was left with the Hidatsa and while there are oral history references to her, the story grows thin and her fate is unknown. She likely merged into the tribe that captured her and lived the rest of her life as part of the Hidatsa, but its of note that her story does not resume when Charbonneau returned to the Hidatsa for a time after completing his role with the Corps of Discovery.

Charles Russell's painting of the Corps of Discovery arriving at the camp of her native band, which was then lead by her brother.  This reunion occurred, in real terms, only a few years after she had been kidnapped by the Hidatsa.  Note that Russel, who was keen on detail, depicts one of the Shoshone as already being armed with a rifle, which was no doubt correct.

Everyone is of course familiar with the yeoman role that Sacagawea performed for the Corps of Discovery and therefore we'll omit it here.  Suffice it to say, she became the star critical guide, and a sort of diplomatic delegate for the expedition, outshining Charbonneau who seems to have been widely disliked, although the full degree to which he was disliked can be at least questioned as he'd retrain an occasional guiding role for the US Army into the 1830s, that coming to an end when Clark died.  Prior to that, he and Sacagawea would briefly live on a farm in Missouri, where she gave birth to a second child by him, named Lizette.  The invitation to live in Missouri came from Clark.  About Lizette little is known, and she's believed to have died in childhood.

Russell painting depicting the Corps of Discovery on the lower Columbia, with Sacagawea with arms outstretched.  One of the impacts of her presence on the trip was the effect it had on Indian bands they encountered, which convinced them that their intent was not hostile.

Following the experiment with farming, the couple, which by that time they seem to have been, returned to the Hidatsa.  Sacagawea died of what was described as "putrid fever" in 1812.^ At the time, it seems that she left the security of Fort Manual Lisa, where they were living, to return to the Hidatsa in what would have been sort of a premonition of death.  It also seems that she had a daughter with her at the time, who may have been Lizette, or who may have been a subsequent child about whom nothing else was known.  Jean Baptiste was left in Missouri at a boarding school which had been arranged for by Clark.

And with Sacagawea's death in 1812, the myth starts to kick in.

Truth be known, in the 18th and early 19th Centuries deaths in the United States were not well tracked in general and they certainly weren't in the West.  Birth Certificates and Death Certificates were not issued.  Nobody made really strenuous efforts, moreover, to keep track of the deaths of Indians up until the Reservation period, which was far in the future in 1812.  That we know as much as we do with the post 1804 life of Sacagawea is testimony to how important in the Corps of Discovery, and hence notable, she really was.  Period recollections on her fate can be regarded as beyond question.

None of which has kept people from questioning it.

Grace Raymond Hebard, educator, suffragist, feminist, and mythologist.

In the early 20th Century the remarkable University of Wyoming political economy professor, Dr. Grace Raymond Hebard, took an interest in Sacagawea and, with scanty evidence, concluded that she had not died in 1812 but rather had traveled to the Southwest and married into the Comanche tribe, and then came to Wyoming after her husband was killed. These claims surrounded a woman who was known by various names, including "Chief Woman", or Porivo.

The woman in question seems to have come on to the reservation in advanced old age and to have arrived with an adult son.  White figures on the Reservation at the time, including a prominent Episcopal missionary, became fascinated with the elderly woman.^^  Of note, resident Shoshone had a difficult time speaking to her, which was a clue to her actual probable origin.  Be that as it may, her advanced aged and presence with an adult son lead the European American figures on the reservation to believe that she must be the famous female "pilot", Sacagawea, and the adult son, must be Jean Baptiste Charbonneau, apparently not aware that Jean Baptiste's life was very well recorded, including his travels abroad and ultimate death in his early 60s.  No matter on any of that, those in question wanted to believe that the figures must be Sacagawea and Jean Baptiste.

In reality, they were almost certainly surviving Sheep Eater Indians.  

The Tukudeka, or Sheep Eaters, are a Shoshone band who ranged in the mountainous regions of Wyoming, Idaho and Montana.  Like the Lemhi, they were named by outsiders for their principal foods source, which in their case was Mountain Sheep.  

The Sheep Easters are the Shoshone band about which the least is known.   They always lived in what European Americans regarded as remote areas.  They were highly adapted to their lifestyle and remains of their sheep traps and other high mountain artifacts are fairly common, but encounters with them were actually very rare.  They did not routinely share their existence with other, lower altitude, Shoshones. Their encounters with European Americans were fairly rare, and they didn't have hostile encounters with them until very late in the Indian War period.  The Sheep Eater War of 1879 was the last major Indian War in the Pacific Northwest for that reason.

Sheep Eaters were a presence on the Wind River Reservation as early as 1870, when the Federal Government acknowledged them as a band entitled to the Shoshone allotment, and Shoshone Chief Washakie accepted them as a Shoshone group, but they had no high incentive to come onto the reservation voluntarily and generally only did very late, as the era of Indian free ranging was drawing down.  In spite of their enormous success in their environment, they were not numerous and generally melted into the Reservation populations when they came in, but they were different at first.  Included in their uniqueness was a linguistic one.  Their language varied from other Shoshones to an extent.

Most likely the elderly woman and her son who came in onto the Reservation and were noted by the Episcopal and Reservation figures were Sheep Eaters.  Their language was different and they just showed up.  By the time that they did, the Sheep Easter era was drawing very much to a close.  Most likely the adult man and his elderly mother decided that they couldn't make it as a solitary two.  Or some variant of that, as in the son deciding that caring for his mother in the mountains had become too burdensome.

The figures noted very much took to them, although conversing with them proved difficult.  The degree to which they adopted their view of what she was saying to fit their romantic conclusion of the rediscovery of Sacagawea or that the elderly woman.  Whomever she was, she passed away in 1884.  If she was Sacagawea, which she was not, she would have been 96 years old, certainly not an impossibly old age, but certainly an old one, both then and now.

Dr. Charles Eastman.

By 1919 the myths regarding Chief Woman had spread sufficiently that they were referenced in a 1919 account on the Corps of Discovery in a second hand way, noting that that a sculptor looking for a model of Sacagawea had learned of her 1884 death on the Wind River Reservation and her supposed status as Sacagawea.  In 1925 Dr. Charles Eastman, a Sioux physician, was hired by the Bureau of Indian Affairs to locate Sacagawea's remains.  He also learned of Porivo's 1884 death and conducted interviews at Wind River.  Those interviews, conducted nearly forty years after her death, included recollections that she had spoken of a long journey in which she's assisted white men and, further, that she had a sliver Jefferson Peace Medal such as the type carried by the Corps of Discovery.  He also located a Comanche woman who claimed Porivo was her grandmother.  He claimed that Porivo had lived at Fort Bridger, Wyoming for sometime with sons Bazil and Baptiste and that ultimately that woman had come to Fort Washakie, where she was recorded as "Bazil's mother"  It was his conclusion that Porivo was Sacagawea.

Not all of Porivo's reputed accounts, if taken fully at face value, are fully easy to discount at first, but by and large they become so if fully examined.  Long journeys are in the context of the teller, and peace medals were much more common than might be supposed.  None the less, the retold story was picked up by Dr. Grace Raymond Hebard who massively romanticized it.  Hebard's historical research has been discredited, but her 1933 book caused a widespread belief to exist that Sacagawea didn't die in her late 20s but rather in her 90s, and not in North Dakota, but in Wyoming.  That suited Hebard's Wyoming centric boosting of her adopted state, and her feminist portrayal of an Indian heroine.  It provides a massive cautionary tale about the reinterpretation of history in the context of ones own time and to suit a preconceived notion of how the past ought to be a perfect prologue for hte future.

It is, however, simply, if unknowingly, false.

And the falsity of it gives Wyoming a claim on Sacagawea that it frankly doesn't merit.  One that lead to monuments in the state to Sacagawea, to include a tombstone or over Porivo's grave that identified her as Sacagawea, which is a sort of tourist attraction.

Indeed, there's no actual indication that Sacagawea ever set foot in Wyoming.  She may have, as a young girl, as the Lemhi Shoshone ranged over the mountainous regions of Idaho, Montana and Wyoming.  Be that as it may, the Lemhi Valley of Idaho is named after them for a reason.  They're not one of the Shoshone bands that distinctly associated with the state prior to the Reservation era.  Be that as it may, during the known established period of her life, we can place her in Idaho, Montana and North Dakota, in terms of regional states, but not Wyoming. . . at any time.

That does not mean, of course, that she's not an admirable and important figure.  Nor does it mean that she was not an important Shoshone figure, and the Shoshone are an important people in Wyoming's history.  Its almost certainly the case that relatives of her, but not descendants, live on the Reservation today, although that claim would be even better for the Fort Hall Reservation in Idaho.  Through her son, Jean Baptiste, she likely has living descendants today, although not ones who would identify as Shoshone.

But giving people a long and romantic life rather than a short and tragic one doesn't do them or history any favors.  In reality, Sacagawea's life was heroic, tragic and short.  She was just a girl when she was kidnapped from her family, and still just a girl when she was sold to a man a good twenty years older than she was and of an alien culture to be a type of domestic slave, kept along with another similarly youthful domestic slave he already held.  In that capacity she went across half the continent and back with an infant, and did come to be hugely admired by the members of the Corps of Discovery.  It was that respect that lead, in part, to the post expedition opportunities afford to her and Toussaint Charbonneau, who seems to have evolved into her actual husband over time.  That also lead to the education of her son at the behest of William Clark.  It didn't save her, however, form a 19th Century death, still in her twenties.

She was a remarkable young woman by all accounts, and deserves to be remembered as such, and accurately.

*Lemhi comes from Fort Lemhi, which was a Mormon mission to the Akaitikka.

**Comanche is a Shoshone word meaning "Arguer"  The argument was over the adoption of horses, and the argument took place in southeastern Wyoming at the time that the Shoshones first encountered horses.  The Comanches were the early adopters of horses.

***The details regarding Otter Woman are extremely obscure.  It's known that she was in an identical status to that of Sacagawea in 1804 and the best evidence is that she was a captive Shoshone.  There are other claims for her tribal origin, however and additional assertions as to her fate.  Like Sacajawea, her history suffers from an unfortunate association with the work of Dr. Grace Raymond Hebert who places Otter Woman in the Corps of Discovery camp in the winter of 1804 and who even has her remaining in domestic union with Charbonneau in later years, along with Sacajawea.  In reality, she seems to have simply been abandoned in 1804 or 1805.  Charbonneau's reasoning for this isn't clear, but Sacajawea was pregnant at the time that Charbonneau was hired by the Corps of Discovery.  It is clear that the Corps desired that one of Charbonneau's wives accompany them to act as interpreter, and he may have chose her due to her pregnancy, not wishing to abandon her in that condition.

Of course, if Otter Woman was in fact not Shoshone, but Mandan or some other tribe as has been claimed, that would also explain why she was not chosen.  

What occurred to her is not realistically capable of being known.

****Toussaint Charbonneau was probably born in 1767 and was from a town that is near Montreal.  His first name means "All Saints Day" or "All Saints".  He had been a fur trapper for an extended period of time by 1804.  His reputation has never been particularly good and for good reason.  One of the earliest records regarding him, prior to his time as a trapper, notes him being stabbed by a woman in defense of her daughter whom Charbonneau was attempting to rape.  

Charbonneau appears to be almost uniformly disliked by people who associated with him over the course of his long life.  He appears to have been temperamental.  He also seems to have a predilection for young women as he had four or five Indian "wives" during his lifetime, all of whom were teenagers at the time of their "marriages".  This includes one who was a teen at the time of his death , which is notable as he was in his 76 at the time, assuming the 1767 birth year is correct (if it isn't, he would have been 84, which seems unlikely).  The name of at least one of his wives is unknown (the name of another was Corn Woman, leaving at least one, or perhaps, unknown as to name).  It's known that two of the four or five where Shoshone, if Otter Woman was Shoshone, and one was Assiniboine.

His estate was settled by his son Jean Baptiste, which is interesting in that it would indicate that he was in some sort of contact with his son at the time of his death in about 1843, at which time he was back in North Dakota.  It's also interesting in that it would suggest that Jean Baptiste may have been his only survivor.  The existing information confirms that he had at least two children, both by Sacagawea, and may have had a third by her.  Only Jean Baptiste is known to have survived but the information about the possible third is very limited.  This is notable as his having four or five native women in domestic arrangements, with only one bearing children, would seem to be unlikely.

Charbonneau's long life is testament to his lifestyle in the wild being of a generally healthy nature.

*****Nor were they apparently bothered by the fact that the enlisted men of the Corps of Discovery indulged themselves with the favors of Indian women, making treatment for venereal disease a medical necessity for the expedition.  This was at least in part due to the fact that some Indian tribes of the period offered Indian women as favors to visitors, although I'm not noting that in regard to the Shoshone but rather to other bands the Corps encountered early in its trip across the western half of the continent. This is significant here only in noting that while Clark in particular came to really respect if not outright adore Sacagawea, the overall view of the men of the Corps was of a rather isolated and not egalitarian nature.

******York had been a slave in the Clark household and had grown up with Clark.  His post Corps of Discovery fate is poorly documented but it seems that Clark likely freed York at some point, probably a decade or so after the expedition, and due to repeated York requests that he be set free.  During the expedition he became a fairly participating member and his slave status, therefore, would have started to wear off.  He seems to have entered the freighting business upon being freed, and it further seems that Clark had granted him a status approach freedom sometime prior to actually freeing him.  York died at approximately age 60, apparently from cholera.  His death in his sixties came a few years prior to Clark's in his sixties.

*******Hebard says that Otter Woman spent the winter of 1804/05 win camp with Sacagawea and Charbonneau and was reunited with them upon the Corps of Discovery's return. She has Otter Woman going to Missouri with them and then returning to North Dakota with Lizette.

In short, it seems that Hebard disliked abandonment and death, and who likes them?  She was an important Wyoming figure and educator, and a suffragist.  Never married, a person is tempted to see in some of this a large element of projection of a period feminist sort in which not only is Sacagawea an important figure in the Corps of Discovery, but a feminist herself, with Otter Woman as an unconventional companion, associate and friend.

The reality of it was much more harsh.  Charbonneau abandoned Otter Woman upon obtaining employment with the Corps of Discovery, which at least left the pregnant Sacagawea with support.  As noted above, her pregnancy may explain why she was chosen over Otter Woman.  At least some oral histories indicate that Otter Woman later married an Indian man, and irrespective of their accuracy this is likely.  Given her slave status, Charbonneau's abandonment of her may have been a better fate for her in real terms.

^There's always a temptation to speculate about what a disease like "putrid fever" is, but in the context of the times its impossible to know.  While in a year like this one its easier to understand than others, even routine diseases could be lethal at the time and a disease like influenza was a real killer.

On an unrelated topic that fits in to this period, it might be worth noting that the actual story of Sacagawea, like that of several other 18th and 19th Century Indian women heroines, was uncomfortable for their European American contemporaries as well as for later generations, and therefore its continually recast.  Sacagawea is, like Pocahontas or Kateri Tekakwitha, an uncomfortable example of a Native American who was acculturated to more than one culture.  This was much more common among Indians than modern Americans would like to believe.

In her case, she had spent the first twelve years of her life about as isolated from the European Americans culture for an Indian as would have been possible south of the 48th Parallel and perhaps about as much as possible outside of far northern North America. This would have changed once she was with the Hidatsa, particularly upon her enslavement to Charbonneau.  It would have changed even more upon her accompaniment with the Corps of Discovery and its notable that at the time of her reunion with the Lemhi she made no apparent effort, nor did they, to rejoin them.  By that time, of course, she had a child and in the reality of the 19th Century her die may have been caste, if not by her own will.  Indeed, her fate was was at that point similar to that of the Sabean women who plead for their attackers after becoming pregnant by them in legend.

But only a few years later she was found in Missouri, a farmer's wife, with the farmer being Charbonneau.  She felt sufficiently comfortable with European American society to surrender Jean Baptiste to Clark before returning to North Dakota.  Her going back and forth between the Indian world and the European world is not seamless, but its not absent either.  This is true of many other period Native Americans including some very well known ones.

^^The Episcopal connection is what caused this thread to be written, although we'd debated doing it for years.  On one of our companion blogs, Churches of the West, a recent comment was posted about the Episcopal church in Atlantic City, with it being noted that the church had been moved from another location and that "Sacagawea" had been baptized there.

It's perfectly possible that the church had been moved from the Wind River Indian Reservation or some other locality in Fremont County, but Sacagawea wasn't baptized there.  Porivo may very well have been, given her close connection with the resident Episcopal missionary at the time.  It isn't known if Sacagawea was ever baptized, but if she was, and its quite possible that in fact this occurred, she would have been baptized as a Catholic.  Charbonneau had been baptized as a Catholic in his infancy.  It's additionally clear that Charbonneau, in spite of his lifestyle, gave his children distinctly French Catholic names and that a known descendant of Jean Baptiste Charbonneau was baptized as a Catholic.

Blog Mirror: Bird’s Eye View of Sioux Camp at Pine Ridge, South Dakota, 11/28/1890

 A remarkable and tragic image:

Bird’s Eye View of Sioux Camp at Pine Ridge, South Dakota, 11/28/1890

October 15, 1878. Edison Electric LIght flips on the switch.

 A long time ago I started a series of posts that riffed off a George F. Will column, in which he stated:

In many ways, the world of 1870 was more medieval than modern. Three necessities — food, clothing, shelter — absorbed almost all consumer spending. No household was wired for electricity. Flickering light came from candles and whale oil, manufacturing power from steam engines, water wheels and horses. Urban horses, alive and dead, complicated urban sanitation. Window screens were rare, so insects commuted to and fro between animal and human waste outdoors and the dinner table. A typical North Carolina housewife in the 1880s carried water into her home eight to 10 times daily, walking 148 miles a year to tote 36 tons of it. Few children were in school after age 12.

I can't recall if I ever expanded on the whale oil lighting specifically, but I did generally, in this post here:

I don't dispute the details that Will recites here, but I do doubt the "more medieval than modern assertion.  Indeed, some of these things argue, I think, the other way around.  Still, it taps into what we're discussing here.  This is just the sort of thing that this blog exists to explore, particularly given that the time frame that Will is discussing, 1870 to 1970, fits right in with the time frame, sort of, that this blog is looking at, as earlier noted. 

Whale oil chandelier, photo from the Library of Congress.  Up until the Will entry, I'd never even considered there being such a thing as a whale oil chandelier.

What Will noted was quite true, but was this Medieval in character?  I'd assert not.  I don't really know, however.  Whaling has taken place to some extent since ancient times, but the widespread use of whale oil, I suspect, didn't come about until well after the Medieval period.  Indeed, it doesn't seem to have been done in an appreciably large manner until maybe the 17th Century, although whaling itself does go back much further than that.  Whale oil, once it became a common commodity, did see use in lamps in candles in an appreciable manner.   Starting in the 19th Century, however, kerosene began to come in.  Whale oil reached its peak in 1845 and then began to fairly rapidly decline thereafter as kerosene became more common, although whale oil would continue to see some use up until electrical generation replaced it in the early 20th Century, a fairly remarkable fact.

That post was entitled:

They could get by without electricity

Well, today is the day that started changing, in 1878.  Today is the anniversary of the Edison Electric Light Company commencing business.

To put this slightly in context, George A. Custer and the men under his immediate command at Little Big Horn had only been in their graves in Montana for two years at this point.  Most of Central Wyoming completely remained Indian territory and the big Texas and Oregon cattle drives to that region of the state hadn't yet commenced.  Rail transportation hadn't penetrated into most of Montana and was only in Southern Wyoming.

Put a slightly different way, for context, when this anniversary reached its centennial, I was in high school.

Today In Wyoming's History: Ft. Halleck, sort of. Near Elk Mountain Wyoming

Today In Wyoming's History: Ft. Halleck, sort of. Near Elk Mountain Wyoming:

Ft. Halleck, sort of. Near Elk Mountain Wyoming

Where Ft. Halleck was, from a great distance.

This set of photographs attempts to record something from a very great distance, and with the improper lenses.   I really should have known better, quite frankly, and forgot to bring the lense that would have been ideal.  None the less, looking straight up the center of this photograph, you'll see where Ft. Halleck once was.

The post was located at the base of Elk Mountain on the Overland Trail, that "shortcut" alternative to the Oregon Trail that shaved miles, at the expense of convenience and risk.  Ft. Halleck was built in 1862 to reduce the risk.  Whomever located the post must have done so in the summer, as placing a post on this location would seem, almost by definition, to express a degree of ignorance as to what the winters here are like.

 The area to the northeast of where Ft. Halleck once was.

The fort was only occupied until 1866, although it was a major post during that time.  Ft. Sanders, outside the present city of Laramie, made the unnecessary and to add to that, Sanders was in a more livable 

Of course, by that time the Union Pacific was also progressing through the area, and that would soon render the Overland Trail obsolete.  While not on an identical path the Overland Trail and the Union Pacific approximated each others routes and, very shortly, troops would be able to travel by rail.

As that occured, it would also be the case that guarding the railroad would become a more important function for the Army, and forts soon came to be placed on it.

Elk Mountain

And, therefore, Ft. Halleck was abandoned.

Sunday Morning Scene: Churches of the West: St. Demetrius Ukrainian (Greek) Catholic Church. Fairfield, North Dakota

Churches of the West: St. Demetrius Ukrainian (Greek) Catholic Church. ...:

Monday, August 14, 2017

St. Demetrius Ukrainian (Greek) Catholic Church. Fairfield, North Dakota

This is St. Demetrius Ukrainian Catholic Church which is outside of Fairfield, North Dakota.  The church is over a century old and gives testament to the enduring Ukrainian presence in the prairie states and provinces of the West.

This is one of several Ukrainian Catholic churches in western North Dakota and its the first Ukrainian Catholic Church to be featured here (a prior entry on the topic of the Ukrainian Catholic Church referenced a biritual priest then in Lander Wyoming.  People with a casual familairity with the Catholic Church tend to believe that all Catholic Churches are "Roman" Catholic, but this is far from true.

Just as Catholic as "Roman" (Latin Rite) Catholic Churches, the Ukrainian Greek Catholic Church, to give it its full name, is one of a collection of Eastern Rite Catholic Churches.  The Catholic Church features three major groupings of Rites based on this initial early transmission of the faith. These are the Latin, Antiochian, Alexandrian and Byzantine, with the Byzantine having derived from the Antiochean.  All still survive in spite of the rift created by the Great Schism which caused separate churches that are not in communion with Rome, typically called "Orthodox" churches, to also come into existence which also descend from all but the Latin Rite.  From these four groups come something on the order of twenty three Rites, of which the Ukrainian Greek Catholic Church is one.

The history of this particular Rite is not well known to me and it is difficult to fully know it without an in depth study.  This is part made confusing because it is one of the two major churches of the Ukraine, both of which use the Eastern Rite liturgical form, but only one of which is in communion with Rome.  The other major Ukrainian Church, the Ukrainian Orthodox Church, is an Eastern Orthodox Church (usually called "the Greek Church" by native Ukrainians) which is regarded as a self governing church by the Russian Orthodox Church, but only by the Russian Orthodox Church.

The Ukrainian Catholic Church has an ancient history dating back to the Christianization of the Ukraine itself.  Because of the Ukraine's close association with Russia there has always been some tension between its status and that of the Russian Orthodox Church and this was greatly increased during the life of the Soviet Union as the USSR suppressed and drove underground the Ukrainian Catholic Church while favoring the Russian Orthodox Church.  Today the Ukrainian Catholic Church is claimed to have the allegiance of a minority but growing percentage of the population of the Ukraine, at the expense of the Ukrainian Orthodox Church, but frankly telling what is what in regards to this history is difficult.

This church predates the establishment of the USSR, of course, and reflects a strong late 19th Century and early 20th Century Ukrainian migration to the prairie regions of North America.  Coming from a wheat growing region and stemming from a population of independent small farmers, Ukrainians were reestablishing that pattern of life on the North American prairie.  It's perhaps telling that so many Ukrainian Catholic Churches are present in this region, rather than Russian Orthodox, and that either says something about the populations that migrated or the allegiance of Ukrainians at that time.

The Ukrainians have proved to be enduring as a culture in North American in these regions, which these churches show.  In terms of their organizational structure, while fully Catholic (any Catholic is free to worship at any Catholic church, irrespective of Rite) they are subject to their own jurisdiction. Therefore, they are not part of the Diocese of Bismarck, but rather the Ukrainian Catholic Eparchy of Saint Nicholas of Chicago, which covers over half of the United States and all of the western United States.

Indeed, in recent years the Ukrainian nature of this Eastern Rite church, together with the Slavic and Eastern nature of the second major Eastern Rite Catholic Church in the United States, the Byzantine Catholic Church (sometimes called the Ruthenian Greek Catholic Church) have increased.  In the late 19th Century the Church in the United States had a Latinization policy in an attempt to unite all Catholics in North America more fully under the belief that this would help incorporate Catholics into society more ably, but this has been reversed.  At the present time the Catholic Church has sought to preserve the Eastern Rites wherever possible and this has lead to a de-Latinization process and a revival of practices that never diminished in Europe.