In March 2017 the Wyoming Legislature passed and Gov. Matt Mead signed a new law directing our public schools to offer more about the history and culture of the Eastern Shoshone, Northern Arapaho and other tribes of the region. With the help of scholars, tribal elders and educators on the Wind River Reservation, we began adding to our content about American Indians, and educators on the reservation have begun helping us develop classroom materials to accompany these articles. For a selection of the articles, click on the links below. For more information on the classroom materials—digital toolkits of Wyoming history, we call them—visit our Education page. These efforts are possible with generous support from the Wyoming Humanities Council, the Wyoming Cultural Trust Fund, the Ellbogen Family Foundation, a steadily growing list of Wyoming school districts—and the tribal members who consulted on the content. Special thanks to all.
Wyoming’s trails, roads and highways follow centuries-old Native American hunting and trade routes. For generations, Shoshone, Arapaho, Cheyenne, Ute, Lakota and Crow people gathered plants, visited family and tracked game along watercourses and over mountain passes in the seasonal subsistence patterns of their lives.
The Bighorn Medicine Wheel and its surrounding landscapes on Medicine Mountain in the northern Bighorns make up one of the most important Native American sacred sites in the United States. Twenty years of compromise and conflict on how best to preserve the site involved several governmental agencies and elders representing 16 tribes.
Treaties and Trade-offs
In 1850, the U.S. Congress authorized a conference to persuade Plains Indian tribes to live and hunt within newly designated, separate territories, and to accept payment for the damage caused by emigrants crossing their lands. The conference in September 1851 drew 10,000 Indians to the confluence of Horse Creek and the North Platte River, 30 miles east of Fort Laramie. The treaty that was signed there, the Horse Creek Treaty of 1851, permanently changed the terms of Indian-white relations on the northern Great Plains.
In the 1860s, the Eastern Shoshone people signed two treaties with the U.S. government. The first set aside vast holdings for them. Just five years later, as the transcontinental railroad was approaching, a second treaty established a Shoshone reservation in the Wind River valley—with less than a tenth the earlier amount of land.
In March 1866, when whites and Indians together at Fort Laramie mourned the death of Mni Akuwin, daughter of Spotted Tail, chief of the Brulé Lakota, a colonel at the post hoped it was a sign of peace between the peoples. Peace hopes were shattered later that spring however, by the arrival of hundreds of troops to build forts on the Bozeman Trail, and two more years of bitter warfare followed. Finally in 1868, the tribes of the northern plains gathered at the fort and signed a treaty, ending the war—for a while.
In a saga of bitter hardship and resolve, 350 Northern Cheyenne led by Little Wolf and Dull Knife escaped the Darlington Agency in present Oklahoma late in 1878. Struggling north, they were imprisoned in Nebraska, broke out and, crossing a corner of Wyoming Territory, finally returned to their Montana homelands.
Congress in 1887 passed the Dawes Act, setting up a framework for dividing up tribal lands on reservations into plots to be held by individual Indian owners, after which they could be leased or sold to anyone. Critics saw it as a method clearly intended to transfer lands out of Indian hands.
A century ago there were hundreds of boarding schools for American Indian children. Many were on reservations, and many were run by religious orders; there were three on what’s now the Wind River Reservation in Wyoming. Others were intentionally built far from tribal homelands, to separate children from their languages, lands and families.
Sherman Coolidge, a Northern Arapaho adopted and educated by whites, served 26 years as an Episcopal priest on the reservation on Wind River. During that time, he largely allied himself with government over tribal interests. But later, active in the pan-Indian movement, he came to value preservation of Indian cultures over assimilation.
With the buffalo gone and poverty, hunger and disease increasing, the Eastern Shoshone and Northern Arapaho tribes came under intense pressure in the 1890s to sell their land. In 1896, they sold the U.S. government a piece of their reservation ten miles square—including the splendid hot springs at present Thermopolis, Wyo.
Just before sunset, on Oct. 31, 1903, a sheriff’s posse and a band of Oglala Sioux families from the Pine Ridge Reservation engaged in a brief, sharp gunfight near Lightning Creek, northeast of Douglas, Wyo. Seven people died, and a U.S. Senate investigation followed.
In 1905, Congress ratified an agreement with the Eastern Shoshone and Northern Arapaho by which the tribes ceded 1.5 million acres of reservation land north of the Big Wind River. Tribal leaders questioned the final terms, however, and payments were slow in coming and fell far short of promised levels.
In October 1903, six Oglala Lakota Sioux and two white men died in a tragically unnecessary armed confrontation on Lightning Creek, northeast of Douglas, Wyo. But 35 years later, both sides made a public effort at a kind of reconciliation—at the Wyoming State Fair.
Holding on to Sovereignty
In July 1895, a posse of non-Indians, mostly outfitters, attacked a peaceful band of Bannocks south of Jackson Hole. The Indians believed they were legally hunting elk their Idaho reservation, but the U.S. Supreme Court ruled that state law overrode their treaty rights, a huge blow to tribal sovereignty. In 2019, the court finally upended that ruling, in a case involving a Crow Tribe member, also hunting in Wyoming and off his reservation.
The talking lasted 12 hours. Several times, the Ute negotiators returned to their camp; the soldiers could do little but wait. Each time negotiations resumed, the Utes refused to return to the Utah reservation they’d left five months earlier before crossing Wyoming in the summer of 1906. Civil officials were frantic. But the Utes, disgusted with losing still more of their land to the allotment system, were positive they would not go back.
In 1913, department-store tycoon Rodman Wanamaker and photographer Joseph Dixon hatched the idea of a statue of an American Indian in New York harbor higher than the Statue of Liberty—as a memorial to what they saw as a “vanishing race.” Dixon subsequently toured and photographed 89 Indian reservations—including Wyoming’s Shoshone Reservation—leaving a valuable record.
In the early decades of the 20th century, Eastern Shoshone and Northern Arapaho people in Wyoming found new ways to keep old traditions alive. At the same time they settled an old dispute by means of a long lawsuit, while always negotiating and re-negotiating their evolving relationship with the U.S. government.
Tribal sovereignty, retained by the Eastern Shoshone and Northern Arapaho since before Wyoming statehood,governs wildlife conservation on the more than two million acres of tribal lands on the Wind River Indian Reservation. Game populations have increased steadily since a tribal game code was adopted in 1984.