The Indian Trader Newspaper – June 2020 Issue – Celebrating 51 Years! by IBuildMagazines.com

51 Years And Still Going Strong!

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Volume 51, Number 6 / June 2020

Allardâ&#x20AC;&#x2122;s April Online Auction Scores a Win!

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Post Office Box 518 / Cottonwood, AZ 86326

Scalping for Profit and Prestige See Page 10

The Great Dot-So-La-Lee See Page 12

See Page 8

Indian Trader News

A selection of jewelry from Western Trading Post.

November 2015

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THE INDIAN TRADER

June 2020 THE INDIAN TRADER

Collector’s Corner: Timed Live Auctions �� The Richardsons: Fivevs.Generations of Navajo Traders ................................................55 Santa Fe Indian Market Upcoming Events & Going ShowsVirtual �� ......................................................................................66 Tonto (Jay Silverheels) Gave More Than He Was Given �� 7

Walking Rocks on Land – Maybe When Hell Freezes Over! ......................................8

www.IndianTraderNews.com

Allard’s April Online Auction Scores a Win! �� 8

Premiere Events Highlight the Autumn 2015 Auction & Show Season ....................10

Scalping for Profit and Prestige �� 10

Business Directory ............................................................................................15-17

The Great Dot-So-La-Lee �� 12

Classifieds ..............................................................................................................18

The First Repeaters of the Old West �� 14

Order Form for Classified Ads ................................................................................18

Business Directory �� 15

Drought and Wildfires Helping Looters Search for Native Artifacts ..........................19

Classifieds �� 18

Clay South Phone: (928) 273-2933 Email: indiantrader68@gmail.com Mail: PO Box 518, Cottonwood, AZ 86326

Order Form for Classified Ads �� 18

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Like Us and Follow Us on Facebook at: www.facebook.com/indiantradernews/ Publisher & Editor: Derek South Subscriptions: Lori McCall Associate Editor: Tom Surface ©2020 by THE INDIAN TRADER. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronically or mechanical, without the written permission from the publisher. Published monthly by Indian Trader, Cottonwood, Arizona 86326.

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June 2020 THE INDIAN TRADER

THE INDIAN TRADER June 2020

Collector’s Corner

Timed vs. Live Auctions By Jim and Bobbi Jeen Olson

Auctions have been around since Roman times. They are a great way to move product in a timely manner and a way to find true market discovery. For most of that 2000 years, live auctions were pretty much the main option. However, since the 1990s, internet timed auctions have been around. Now-adays, many folks get the two confused. These two distinctly different formats are often intertwined, blended and thought of in terms of having one set of standards. However, there are differences you need to know. Timed auctions typically run online and happen between the bidder(s) and the computer. As far as an event goes, there is little or no production involved. Timed auctions happen with no auctioneer, as mentioned, computer software handles the bidding. The lots are open for bidding for a pre-determined time period, usually from a few days up to a couple of weeks. Maximum bids left on a specific lot in a timed auction are prioritized by the computer system (for example, if two identical bids are left by different bidders, the bid left first will be prioritized and the seconds bid will be automatically rejected). At timed auctions, the closing of a lot is sometimes automatically extended if a bid is left in the last couple of minutes. This allows other bidders a chance to raise their bids when outbid at the last minute. Timed auctions generally have a reserve amount factored into the system, so that if a certain floor is not reached for the price of an item, it is passed out (not sold). From a contract standpoint, at any point during the period in which lots are open for bidding, if a buyer leaves a bid online which is accepted as the current high bid (subject to possible reserves or other various conditions), a contract has been created between the bidder and auction house (seller) whereby the bidder will purchase the lot for the specified amount (plus applicable fees) and this contract is enforceable until there is a higher bid accepted. Live auctions happen with a crowd (in person, online, by phone or otherwise) and are usually an “event,” often a big production. An auctioneer conducts the live auction and is responsible for acknowledging bids and accepting them (or is some cases rejecting them). Although there may be pre-bidding offered online, or by absentee bid, a lot in a live auction format is opened for bidding when the auctioneer announces that he is now going to sell that certain lot and closes when the auctioneer says “SOLD!” (this usually takes about 30 seconds to 1 minute). In a live auction format, absentee bids may be left beforehand, but once the auction starts, absentee bids are typically handled the

Page 5 same as if the person who left the bid was standing there in the room bidding (this varies from one auction house to another). Many live auctions have reserves set in advance by sellers, but you are more likely to find lower reserves or “absolute” sales happening in a live auction format (this also varies from place to place). A key difference between a live and timed auction format is that in a live auction, until the auctioneer acknowledges a bid from a potential buyer, the bid has not accepted as the current winning bid. It is merely an offer at that point and becomes an enforceable contract once acknowledged by the auctioneer. The auctioneer is the conductor and has the final say. Terms and conditions vary from one auction house to another, so it is important to know the specifics for each auction you participate in. Some timed auctions have hard closes (meaning the lot closes at a certain time no matter what) while others have extensions built in (ie: if a bid is left in the last minute, the closing for that lot is automatically extended for another minute). Some live auctions are held with an online component as well. This can get tricky when dealing with the absentee bids and so-called tie bids. Some auction houses have it built right in to their terms and conditions that any ties will go to the floor bidder, others give preference to a certain platform or to the earliest absentee bidder. While others give it to the person who’s turn it was in the bidding. Some auctions will ship the items for you, others will not (they have you call a third party shipper). Most auctions today have buyer’s premiums, but not all. Those premiums can vary widely. It is important to know how each company conducts their particular auction so your best bidding practices/strategies can be implemented. Remember, if in doubt, ask questions first. An important thing to keep in mind is auctions can and should be fun. They are a great way to buy and sell items at a fair market value in a timely manner. And auctioneers/auction houses are your friends in the process, not adversaries. Treat them as such and know the rules (terms and conditions) and you will get along much better at the auction!

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Santa Fe Indian Market Going Virtual 2020 Onsite Market Cancelled Due to Coronavirus Pandemic. Both SWAIA & ATADA Conducting Online Events. By Tom Surface

This year’s 99th Annual Santa Fe Indian Market is going virtual! Both the Southwestern Association of Indian Arts (SWAIA) – the Market’s umbrella organization – and the Authentic Tribal Art Dealers Association (ATADA), are conducting virtual show and sales events. ATADA KICKS OFF SPRING EVENT ATADA kicks off the virtual markets with its Spring 2020 Online Show and Sale, scheduled to run from May 20th through June 3rd. Around 50 ATADA member sellers are slated to participate. Online shoppers can enter the event through the ATADA website and then go to the participating sellers event shops to visit their virtual booths. Buyers will purchase directly from the member sellers via e-mail or phone. The virtual event is designed so that the buyers feel that they are having as much of an in-booth shopping experience as possible. For more information and to participate in this show and sale go to: https://ATADA.org/online-show. SWAIA VIRTUAL MARKET WILL COINCIDE WITH AUGUST MARKET DATES SWAIA, the primary organization of the annual Santa Fe Indian Market, currently anticipates hav-

ing its online version up and running sometime in August. SWAIA is teaming with the Clark Hulings Fund for Visual Artists to create the market online site through the SWAIA website. SWAIA plans to conduct the annual Native arts competitions as well as offer virtual booth sites. According to Indian Market planners, more than 1,000 artists have already requested entry for the juried competition of the market. Currently, judges are busy sending out information to Native artists, although much of the judging information is still being determined. SWAIA officials anticipate that the expanded market will be able to accommodate more artists, including those originally on the waiting list for booths, which is constricted based on the Santa Fe Plaza’s space limitations. However, there is a wide gap in the virtual and online knowledge and capabilities of many of the Native artists who normally set up at the market. “Some artists are marketing and social media savvy, while others are not,” acknowledged Kimberly Peone, Indian Market executive director. “We’re definitely looking at opportunities to have videos and have stories attached to the art,” she said. Additional information is available at https://SWAIA.org.

FREE INDIAN MARKET PLANNERS WILL DECIDE IN JULY Gregory Schaaf, a retired Native American studies professor who started the Free Indian Market two years ago in Santa Fe, said the two-day show is still scheduled for August. However, this is subject to change as well. “We want to do all the right things for all the right reasons,” Schaaf said. “No one knows what the conditions will be on the ground in Santa Fe in August.” The Free Indian Market planners say they will wait until mid-July and confer with state Department of Health and the City of Santa Fe before making their decision. If the in-person show can’t go on, event organizers will look at online options. However, should the onsite show takes place, all artists and attendees must wear facemasks and everyone’s temperature will be checked at the door before they enter the room. Additional information is available at: https://www.facebook.com/FreeIndianMarketShow/. Thousands of Native American artists and tens of thousands of visitors gather at the annual Santa Fe Indian Market. Sales generated during the annual market makes up as much as half of many Native artists’ annual income. It also generates an estimated $160 million in revenues for artists and the local economy. From Multiple Sources

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Tonto (Jay Silverheels) continued from page 11

collection of his body of work ever assembled for public viewing. This show continues to grow every year and is one of the top national antique events of its kind. Due to its Southwest location, the show traditionally has a unique American flavor leaning heavily on early American arts & crafts, Native American, western fine art and ethnographic art, but with some 200 dealers in attendance, it also offered items for everyone – In August 1979, Silverheels made his final public appearance, when a star bearfrom the first time buyer to the veteran buyer and serious ing his name was embedded in the sidewalk in the Hollywood Walk of Fame. He was collectors. Even Indian the very decorators and interior the first American to be famous so honored. designers attendwas theborn show, seeking just the right toIndian create Reserve in OnSilverheels Harold J Smith on the Sixtouch Nations tario,“perfect” where hesouthwest spent his early years. He laterfor changed his name is Silverheels, the name the or native motif their clients. given This to himyear, by aasMohawk elderthe because his unusual high kicking running style. in the past, showofalso drew representatives from many of the major international and domestic clothing AN OUTSTANDING ATHLETE and jewelry designers and their buyers. Cowboys & Indians An athletic six-footer, he was an outstanding boxer, and had lacrosse player. In 1933, whilefor touring with a lacrosse team he met the comedian Joe E. Brown, who something everybody. encouraged himfrom to come Hollywood. years later he took this Brown’s advice and Proceeds the to show’s generalFive admission customers began his difficult attempt to enter show business. year supported the show’s additional beneficiaries, VSA Arts of New In addition to Captain from Castille, he played in many other films, including Mexico, University of NewCreek, Mexico’s Popejoy HallWar SchoolTime The Prairie, Fury at Furnace Broken Arrow and Arrow. In his later years, Series and The Albuquerque Museum’s Magic Bus Program. Silverheels was active in harness racing, both as a trainer and as a driver and raced

Gave More Than He Was Given

across the country. Silverheels body was cremated in a private service, and his ashes were spread continued page 14 by his wife and over his family farm at the Six Nations Reserve. Heon was survived four children.

Photo of Clayton Moore as the Lone Ranger and Jay Silverheels as Tonto. Jay Silverheels, who as Tonto, rode with the Lone Ranger across a turbulent West, died at 62. Weakened by a stroke he suffered in 1974, he succumbed to the complications of pneumonia at the Motion Picture and Television home and hospital in suburban Los Angeles. His wife, Mary, was at his side. The Canadian Mohawk Indian, Silverheels moved to Southern California as a young man, where he washed cars and did body work while trying to find acting jobs. His big break came in the early 1940s when he won a part in “The Captain from Castille,” in which he played an Indian prince. Then in 1949, while on location in Arizona filming Broken Arrow, he learned that he had been selected to play Tonto in the Lone Ranger series. The series ran for 221 episodes until 1957. Tonto became one of America’s popular television heroes. He was solemn and steady, always above fear and arrogant pride. He and the Lone Ranger lived out the fantasies of everyone who has read of the West and yearned for a life of honor and brave deeds and free movement, removed from the pressures and cares of everyday life. The story of two men who led the fight for law and order in the early West, the show was such an attractive presentation of heroism in the Wild West that it was dubbed in German, Italian and Japanese, among other languages. It can still be seen today on syndication across the United States. Clad in fringed buckskin, sitting proudly on his horse, “Scout”, he routinely saved the Lone Ranger from perilous situations. The Lone Ranger earned the name “Kemo Sabe” which meant faithful friend, as he proved his unselfish devotion to his partner. GET ‘EM UP SCOUT! In situations where the Lone Ranger could not risk being identified, Tonto rode off bravely on his own, urging his horse to “get ‘em up Scout.” In the solitary encounter with the bad men, he said with calm determination, “Tonto, fix ‘um yo!” “He was a perfect gentleman and a true fighter for the Indian cause,” said Clayton Moore, who played the Lone Ranger.” The world lost a wonderful man. I thought of Jay as a brother, I love him very much.” The two men were close friends from the beginning of the television show. “He was deeply involved in public service,” said Tom Schilling, a long-time friend and business associate, who noted that Silverheels founded the Indian Actor Workshop. But he did not help only Indian people; he worked in programs for the elderly, for drug abusers. He visited children at hospitals. He was a man who gave up a lot more than he was ever given.”

Original Native American Art & Jewelry Pendleton Robes and Shawls Native American Music Flutes • Pottery Rugs • Native American Church supplies Carvings • Native Bookstore Enamel and Cast Iron Ware On the corner of Nizhoni and Highway 602 in Gallup POB 636 • Gallup, NM 87305

505-863-4434 www.etanner.com Where you can always pawn for cash, and make a great deal

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June 2020 THE INDIAN TRADER

Allard’s April Online Auction Scores a Win! By Tom Surface

In facing the new realities of daily living imposed while waging the war against the Coronavirus pandemic, Allard Auctions of St Ignatius, Montana, scored an impressive win in staging their late April online auction. With Covid-19 ravaging the world, owner Steve Allard set a moderate, but reasonable, goal in sales for the auction that included just under 200 lots of vintage Native American and Western Americana items. When the dust had settled from the 100 percent online event, the auction had garnered more than double his estimate in actual sales. Allard was very pleased with the sales, but didn’t know whether to attribute the positive results to renewed interest in Native American collectables or that people around the world are just “bored out of their minds” for something new to pass the time. But the results can speak for themselves. The one-day auction featured a wide array of items including Native American basketry, pottery, jewelry, textiles, western, firearms and art. Leading the pack in this auction were Navajo weavings. They held their value well, with most meeting the estimated value and many exceeding that price. Navajo and Zuni jewelry also sold very well, with most of the offerings meeting and exceeding the estimated values. Bidders engaged in lively competition for many of the intricate pieces designed by noted Native masters. Beaded leather and buckskin works from Cheyenne, Apache, Plateau and Plains tribes held their value. The auction also featured a wide selection of tribal basketry from Pima, Tlingit, Apache, Nootka and

This page: Apache Basket, Early/Mid 1900s 10” x 15” - Sold for $2000; Navajo Silver Box, Ca. 1980s 5” x 3” x 1-1/2 - Susie James - Sold for $400; Colt Engraved Single Action Revolver, Ca. 1980s 10-1/2” This is THE John Wayne / Franklin Mint Commemorative 1871 Colt Sold for $1100; Navajo Necklace, Natasha Peshlakai, Outstanding, handwrought, all silver bead necklace. Late 1900s - Sold for $700; Blackfoot Style War Shirt, Mid/Late 1900s Mens Large Amazing, hand crafted - Sold for $1800; Large Navajo Horse Bracelet, Ca. 1970s 5-3/4” + 1-1/2” gap, x 3” wide large, heavy gauge, all silver cuff bracelet - Sold for $325

THE INDIAN TRADER June 2020

Page 9 that were accurately described with multiple photos showing a lot of detail.” This sentiment was echoed by James from Tennessee who wrote; “my items exceeded my expectation.” Allard’s team also takes great care in the packaging and shipping of each item. Troy, an online bidder from Nevada and who has bought hundreds of paintings over several years noted that Allard Auctions has “very reasonable” shipping prices and they pack the items well! He also noted that Allard Auctions accepts PayPal. For information on upcoming events by Allard go to www.allardauctions.com or you can look for them at www.liveauctioneers.com.

Two Casas Grandes Pottery Vessels, Prehistoric 6” x 5” each. Pair of great, old, polychrome effigy jars Sold for $900; Huge Navajo Ring, Jerry Cowboy, Late 1900s Large and impressive all silver ring Sold for $250.

Makah makers. There were some great deals realized by collectors. Same can be said for pottery offerings from Acoma, Hopi, Santa Clara and others. Prices were fair with some bidders walking away with true bargains. In this day of online auctions and “at home” bidding, some bidders may feel a little apprehensive with the online process and how their pieces will be packaged and shipped. Allard’s team leaves nothing to chance. We noted some comments left by happy bidders: Ian, a winning bidder from New Mexico noted; “this was a great auction, and I bid on and won some great pieces

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Scalping

for Profit and Prestige

Scalp Dance of the Minitarres. Aquatint painting by Karl Bodmer, circa 1843/1844.

The practice of scalping appears to have been fairly uncommon among the Indian people in North America before the white man came. The taking of scalps as trophies was more popular throughout the Caribbean islands and in the Amazon basin than in North America where scalping was practiced in only a few fairly restricted areas. Instead of scalps, some tribes had a tradition in pre-Columbus times of taking the whole head or one of the limbs as a memento of the occasion. An early Dutch report mentioned that members of the Mohawk tribe carried away the arm and leg bones as war trophies after their raids. The establishment of scalp bounties, however, undoubtedly helped spread the repulsive custom throughout North America since it provided, for the first time, a financial incentive to the practice. The first of the notorious scalp bounties was initiated by the Dutch. In 1641, Raritan Delawares, forced by the coming of the white man from their hunting ways to thievery and begging, became such a nuisance to the settlers that Governor Kieft responded by proclaiming a bounty on their heads. Ten fathoms of wampum, a tidy sum in those days, was to be paid to anyone bringing in the head or scalp of a Raritan or other Indian hostile to the Dutch authorities. Later, Dutch soldiers, excited by the easy pay attacked a peaceful village of Hackensack Indians west of the Hudson River and, after killing many of the natives, brought back 80 heads. This pointed out one of the major problems of the bounty system since in many cases authorities never made any effort to distinguish between the heads of peaceful Indians and hostile tribes. Many peaceful tribes would suffer tragically in the years to come.

The Dutch apparently were happy to receive any heads or scalps, since the 80 heads taken by the Dutch soldiers were laid along the street for the public to view. The aged mother of Governor Kieft secretly kicked the heads about like balls. It was only after King Philip’s War in New England between the colonies and a group of local tribes that the practice of scalping became prevalent among the Indians. The horror and barbarism of the act became ingrained in the minds of the early settlers as a basic Indian trait even though scalp bounties offered by the colonies introduced scalping to tribes that previously never practiced it. The idea probably came to the colonies because scalping was fairly common in Europe at this time, being used as a form of punishment. Game poachers in England were frequently scalped for their crimes. In Spain, scalping was one of the tortures used during the Inquisition. With the advent of scalping among the Indian tribes of the Northeast, new customs of dress and ceremony were incorporated into tribal traditions. Warriors dressed their hair into a roach by plucking the hair on both sides of the head to leave a ridge which extended from the forehead to the base of the skull. Some also grew a ”scalp lock,” a braided portion of hair that hung down the back of the head like a pigtail, which they decorated with bits of fur, wam pum and feathers. It was, no doubt, a taunt and challenge to their enemies. Even though scalping was rapidly becoming a preferred way of taking trophies, old customs lingered on. Apparently scalps were being taken for bounty money in January 1757 when Thomas Brown, one of Roger’s Rangers, was wounded by some Indians near Lake Champlain. He and seven other

THE INDIAN TRADER June 2020

Page 11 Remembering his capture by Shawnees in Ohio in 1790, Charles Johnston, a Virginia lawyer, wrote and published a narrative of “The incidents attending the capture, detention and ransom of Charles Johnston in 1827. In his observations, he wrote that; “… The Indians perform the process of scalping without regard to the size of the portion of skin taken from the crown of the head. If in their haste to cut it off, they take more than they needed, afterwards they would pare it down into a round shape to a diameter of about 2 inches. “Originally, they cut off the heads of their enemies and carried them away as trophies. But as they found these cumbersome in their retreat, they became satisfied with the tearing off of scalps. Treatment of the scalps, of course, differed according to the custom of the various tribes. Usually when a victorious war party returned to his village, a scalp dance would be performed. The women carried the scalps about on poles as the warriors reenacted their achievements in the dance. Some of the scalps were kept by the warrior who had taken them as symbols of prestige. If the hair was long enough, he would decorate his clothing, weapons or bridle with the enemy scalps. Individuals of the Apalachee tribe of northern Florida were reputed to have decorated their bows with the scalps of DeSoto’s men. Some tribes made sacrifices of the scalps to the gods; others made scalps of particularly brave men a part of a medicine bundle in an effort to share their bravery. Many tribes simply destroyed the trophies after celebrating the war dance. They had no other use for them. Among the Indians of the Northwest coast, only the Tlingit scalped. The preferred trophies of the region were heads which the Haida, Kwakiutu and continued on page 17

Survivor Robert McGee was scalped as a child in 1864 by Sioux —photo c. 1890.

Rangers tried to conceal themselves in the snow, but to no avail. Brown, the only survivor, later wrote of his experience; “… I saw an Indian coming towards us over a small stream that separated us from the enemy. I crawled away from the fire so that I could not be seen, though I could see what happened. The Indian came to Captain Spikemen, who is not able to resist, and stripped him and scalped him alive. Baker, who was lying by the captain, pulled out his knife to stab himself, but an Indian prevented him and carried him away.” The Indians later discovered Brown and made him a prisoner, subjecting him to threatening taunts and jeers. He was forced to watch as his captain’s bloodied head was fixed to a pole as the Indians celebrated their triumph over the Rangers. Brown was kept as a prisoner for seven years. While the French were at war with the British, they paid bounties for English scalps to their Indian allies that they brought in. The British, in retaliation, offered payment to the Iroquois for scalps of the French and their native allies. Although each side expressed horror and disgust when scalping was done by the other, scalping became a way of life in the Indian wars. When steel knives became available as trade items, the Indians took to the loathsome act enthusiastically. They soon got the act down to an art. In order to do it right, the scalper would grab a handful of the victim’s hair, and circled the head quickly with a knife and then yanked the hair from the scalp with the skin attached. Usually a victor would place his knee in the back of his slain foe while he committed the act. Afterwards, the scalp would be stretched within a hoop made of sapling to dry, painted on the skin side and then hung on a pole.

Lithograph depiction of scalping, circa 1850s. The work is called “The Death Cry”. Printed in color by P.S. Duval Philadelphia around 1852.

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The Great Dot-So-La-Lee young girl of some 16 to 18 years of age. Shortly before she died, she visited a knoll where she clearly described her meeting with “the first white men and their pack animals” which tallied accurately with the time and place of Freemont’s visit. Further, she obtained from some members of the party, brass buttons with eagles on them which she cherished and kept with her for the remainder of her life. Assuming these facts are true, Dot-So-La-Lee would have been about 96 years old when she died. Sam Davis, the author of the history of Nevada, disputes this theory slightly, stating she was probably born about 1840 and lived to the age of 85. EARLY LIFE When still a young girl, Dot-So-La-Lee had become a proficient and versatile basket maker, but in 1850-1851 an unexpected turn of events forced her to discontinue her weaving. The Paiute tribe from the barren desert to the east had been searching for an accessible pass through the mountains to the lush vegetation of the Western lands of California. The small Washo tribe, among others, was blocking their way. A war ensued, and the Washo was subjected to complete subjugation... They were forced to give up all their worldly belongings, they were made to cut their hair, they were forced to accept white man’s names, and worse yet, they were no longer allowed to continue their most lucrative trade... that of basket making. Until this time, Dot-So-La-Lee had woven for the most part, “utilitarian” or ”culinary” baskets... baby cradles, carrying flails, burden baskets, and the like. Only on rare occasions had she produced a “ceremonial” basket, the type that would later bring her fame. Dot-So-Lee enjoyed games of chance and had woven a set of gambling sticks (usually made of wooden sticks or polished bones): these sticks were

Her original name was Da-Bu-Da, meaning “broad of hips,” reflecting the fact that she was a large woman weighing more than 300 pounds. Early in life she married a fellow tribesman named Assu, but continued to use her maiden name of Da-Bu-Da. Subsequently her husband and her two children died. Soon after the Civil War she was employed by a doctor, S. L. Lee in Carson City, and from this association assumed the name of Dot-So-La-Lee. In 1888, she again married to a mixed breed named Charley Kaiser and took the name, Louisa Kaiser. The latter name she used as identification symbols of all the baskets she made following the year 1895 when she was employed by Mr. and Mrs. Abram Cohn of Carson City. (The accurate records of Mr. Cohn show that the period of 1895 until she died in 1925, Do-So-La-Lee wove baskets numbered from “LK-1” to “LK-120.”) HER LIFE (1829-1925) Dot-So-La-Lee was born in a forlorn Indian village near the community that later became known as Sheridan, Carson City, Douglas County, Nevada. As neither tribal or American records or events concerning pre-1850 California tribes were kept in any significant manner, the exact date of her birth is impossible to confirm; however from related incidences, she described in later years, a reasonable approximation of her birthday may be established. The most logical of these was her contact with John C. Fremont and his volunteers that took place in January 1844, at Carson City when she was a

THE INDIAN TRADER June 2020 1 3/8 inches long and 1/8 inch thick. Just as she cherished the brass buttons, she kept the special gambling sticks with her always. It was a strange turnabout that the arrival of the white soldiers saved the Washoe tribes from complete extinction at the hands of the merciless Paiute: however, the Washoe solemnly observed the restrictions imposed on them and made no baskets for scores of years following their capitulation. In 1871 she found employment with the family of Harris Cohn, a leading merchant in the hustling mining region of Monitor in Alpine County. She became their servant and Guardian for their curly-headed son named Abram, to whom she became deeply attached, and whom she turned to for help in later years. But the days of Nevada’s mighty wealth soon passed, and as her years were slipping by, she became less desirable as a servant. And thus, she returned to her old art of producing “utilitarian” baskets for other members of the tribe as her livelihood. But again fate had turned its ugly head, and the tin pails and the gunny sack had made their appearance in quantity and were quickly replacing the traditional baskets that required long and tedious hours of labor to produce. It had become the new way of the land to spend their time more wisely and making fine, coiled baskets “for sale” to a new class of travelers passing through her country, known as “tourists.” The tourists would pay more money for the finer baskets that were oriented to their taste... Money with which she could purchase many tin pails and gunnysacks, and still have money remaining to obtain other necessities. DOT-SO-LA-LEE’S MODERN WEAVING Money became very scarce in 1895. Dot-So-La-Lee, then about 70 years old, took four flasks (some claim two) that she had covered with finely woven weaving to an old friend... Abram Cohn, the youngster she had cared for many years before, while working for his father. Abram Cohn, then managing a men’s furnishing store in Carson City, had long realized that the art of Indian ceremonial baskets was rapidly vanishing as a cultural heritage of America, particularly in the case of the ”ceremonial” baskets that were traditionally buried with the death of the owners. He and his wife had amassed a modest basket collection. He recognized that Dot-So-La-Lee’s flasks were exceptionally fine work and would make an impressive addition to their group of baskets. He unhesitatingly bought them and instructed her “to return home; forget the long years of the submissions agreement (with the Paiutes) and make ceremonial baskets.” Estimates vary as to the total number of baskets woven by Dot-So-LaLee, ranging from 256 the 308. There is also some discrepancy in the number of documented ”masterpieces” in the total attributed to her, ranging from 38 to 76; the lower estimates are probably more accurate in that Dot-So-La-Lee like many other great artists could not be “hurried along,” and most of her finer examples required more than a year to complete. THE PASSING OF DOT-SO-LA-LEE Somewhere around 90 years of age, Dot-So-La-Lee became ill and tired and suffered from edema or swelling of the ankles. With her lumbering size, she became almost immobile, and, in true Indian tradition, wanted to return to her native home. Her husband took her back to their crude “campoodie,” now located on the present Reno-Carson Highway. When the white doctors failed to help, she called in her tribal medicine men and professional wailers – but to no avail, Dot-So-La-Lee passed away and was buried in the little Stewart School Cemetery near Carson City on December 6, 1925. In accordance with the tribal tradition, and her last wishes, the trinkets that she cherished all her life… The Fremont buttons, the woven gambling sticks, and other personal items were buried with her including the unfinished basket on which she was working on at the time. She had entitled this basket, “Friendship.”

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The First Repeaters of the Old West INDESCRIBABLE HORROR But those two guns kept on firing! Shot after shot pouring from the guns over the low log breastwork, the indescribable horror of the warriors who consider themselves already victorious, man after man of their number fell shrieking, or silent in the prairie grass as the deadly and unheard of continuous firing blazed steadily at them; and that at a range so short, chosen for the final dash to close quarters, that few if any of the young rifleman’s bullets missed.

Model 1860 Henry rifle, Receiver (above). Henry rifle Model 1860, .44 caliber, manufactured by the New Haven Arms Company (right).

The Henry Repeating Rifle, one of the earliest of the models brought out by the Winchester Rifle Company, did a great deal to give the white man superiority in the West. Up until 1865, the wars between the Indians and the whites matched to basically equal forces, as far as arms were concerned. Both armies used single action guns and both had to take the problem of reloading into account when battle strategy was drawn, assuming it was. The Indians main strategy, up until 1865, was to maneuver within charging distance of the opponent and tempt him to fire by offering one of their number as a target. The Braves used as the target (unless he was disabled) and his companions would then rush in and overwhelm their adversaries before he could reload. In 1865, the Blackfoot Indians of Montana tried this tactic on prospectors who happened to be armed with Henry Repeating Rifles that they had received while members of the Union Army during the Civil War. As Paul B Jenkins, who was told years later by one of the participants of the first meeting between the Indians and the prospectors, retold later:

Winchester Repeating Arms Company advertisement from 1898.

One morning the two young ex-soldiers had hardly begun the day’s operations when they saw the Indians approaching in force, and knew they were in for it. Some 40 warriors dismounted at a distance, approached to nearly gun range, laid down in the grass and began deliberately to creep in, spreading out to surround the supposedly doomed victims. Once in range, some began to expose themselves for an instant, bobbing up in the hope of drawing a desperate bullet, but always doing so to a time in the hope of getting the guns of both whites empty simultaneously.

They halted, wheeled, and madly dashed away in any direction to escape the ceaseless fire. Only a few escaped. Reloading their magazines, the youths sprang from the rude barbette and ended the desperate work by leaving alive no wounded victims. FATAL RESULTS Indeed, for the effect of the slaying, they riddled every corpse with innumerable bullets and drug the whole number of bodies to a heap at a dis-

1860 Civil War Henry Rifle No. 4771.

A SCHEME ATTACHED One of the youths got the idea from the fact that Indians always show themselves at the same instant, and said to his companions; “as soon as they get near enough, we’ll fire together. They rushed us the moment we both fired, and then will be the time for you in me to do some shooting.” It happened precisely as he foresaw. With full magazines, they agreed to bring on the decisive charge. At the word of one, both fired as warriors show themselves above the grass for an instant. The moment that the two flashes and puffs of smoke were seen simultaneously, the whole band of Blackfeet sprung to their feet – yelling and running at their supposed temporarily unarmed and helpless victims.

tance beyond rifle range of their fort that the survivors might return and contemplate the fatal results of their terrible encounter with weapons that obviously appeared never to need to be reloaded at all. From that day forward, no other attack was ever made upon that pair. The one I knew, later told me that passing Indian bands would go around their cabin; or, on meeting one of the miners, would rush off to a safe distance for fear, of coming into any proximity with the awful magic of death that they had so terribly exhibited. Once, he told me, meeting an Indian whom he had reason to believe, to have been one of the survivors of the fight. The Braves, with a face of horror, exclaimed,” spirit guns! spirit guns!” and was off as fast as his pony could gallop.”

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The Teton Dakota and Plains Cree took all of the skin from the head and face of their enemies as well. When Jacques Cartier visited a Sioux encampment in 1535, he wrote about viewing the “skins of five men’s heads” in his journal. Throughout the Southwest and below the Mexican border, heads as well as scalps were taken routinely. The skulls and other bones of enemies were stored in ceremonial buildings or mounted on poles around the Plaza of the Indian villages. In 1574, Gonzalo de las Casas, a Spanish priest, wrote about the Chichimecs of the Valley of Mexico: “They are extremely cruel and brutal. To a person they capture, whether a man or woman, the first thing they do is scalp them, leaving the entire crown bare, like the tonsure of the friar. They wear, hanging at their backs, the scalps which they have taken, and some of these are from beautiful women with long blonde locks; they also wear the arm and leg bones as trophies…” As strange as it seems, scalping did not always result in the death of the victim. Frequently the Plains Indians, instead of killing a foe, would simply scalp him Horizontal hand-colored engraving showing a British officer paying American Indians to scalp and American sol- and spare his life. The victim was then forced to redier, circa 1812. turn to his village without his hair as a sign of ultimate degradation and humiliation. Blackfeet warriors who continued from page 11 had survived the scalping often wore cloth or skin to others fastened to the side of their huge sea-going canoes when they returned protect the tender parts of their head. Once, when Chief Kahdewaquonaby of the Obijibwa tribe saw an Indian woman at Lake Huron who have been both triumphantly to their villages. The heads, after a victory dance, were then tomahawked and scalped by the Sioux, he said, “she had recovered from her mounted on poles in front of the Cedar lodges. wounds when I saw her, but was obliged to wear a wig of cloth.” The Navajos of the Southwest, however, looked upon scalping as an adhorrance perpetuated by the Spaniards and, except for a few individuals, they never picked up the practice. Apaches did take scalps, however, that they would then conduct elaborate ceremonies to purify them with smoke. They, like the Navajos, believed that the spirits of the dead could harm them unless they were pacified. The entire skin of the head, including the ears, was taken as a trophy by the River Yumans of southern Arizona. Enemy warriors who were slain during a battle were scalped by an individual who had obtained his special scalping power from a dream.

Buffalo hunter Ralph Morrison, killed and scalped by Cheyennes in December 1868 near Fort Dodge, Kansas.

June2015 2020 THE INDIAN TRADER November

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The Indian Trader Newspaper – June 2020 Issue – Celebrating 51 Years!

Articles inside

The First Repeaters of the Old West

Allard’s April Online Auction Scores a Win!

Scalping

The Great Dot-So-La-Lee