Mandan - Knowledge (XXG)

1142: 1169: 824:, who was hoping to find proof that their language contained Welsh words. Numerous European Americans held that there were Welsh Indians in these remote areas, a persistent myth that was widely written about. Evans had arrived in St. Louis two years prior, and after being imprisoned for a year, was hired by Spanish authorities to lead an expedition to chart the upper Missouri. Evans spent the winter of 1796–97 with the Mandan but found no evidence of any Welsh influence. In July 1797 he wrote to Dr. Samuel Jones, "Thus having explored and charted the Missurie for 1,800 miles and by my Communications with the Indians this side of the Pacific Ocean from 35 to 49 degrees of Latitude, I am able to inform you that there is no such People as the Welsh Indians." 1714: 1736: 1680: 1774: 1796: 1369: 1617:

weight of their bodies, the warriors would be suspended from the roof of the lodge and would hang there until they fainted. To add agony, heavy weights or buffalo skulls were added to the initiates' legs. After fainting, the warriors would be pulled down and the men (women were not allowed to attend this ceremony) would watch them until they awoke, proving the spirits' approval. Upon awakening, the warriors would offer the left little finger to the Great Spirit, whereupon a masked tribesman would sever it with a hatchet blow. Finally, participants would endure a grueling race around the village called "the last race", until the thongs tied to the buffalo skulls ripped out of their skin.

1411:, from which the Mandan came. The Mandan would not sleep in this orientation, because it invited death. After a ceremony to send the spirit away, the family would mourn at the scaffold for four days. After the body rotted and the scaffold collapsed, the bones would be gathered up and buried, except for the skull, which was placed in a circle near the village. Family members would visit the skulls and talk to them, sometimes bearing their problems or regaling the dead with jokes. After the Mandan moved to the Fort Berthold Reservation, they resorted to placing the bodies in boxes or trunks, or wrapped them in fur robes and placed them in rocky crevices. 831: 1356:) and ceremonial purposes. In the center of the plaza was a cedar tree surrounded by a vertical wood enclosure. The shrine represented the "Lone Man", one of the main figures in Mandan religion. He was said to have built a wooden corral that saved the people of a village from a flooding river in North Dakota. Villages were often situated on high bluffs above the river. Often, villages would be constructed at the meeting of tributaries, in order to use the water as a natural barrier. Where there were few or no natural barriers, the villages built some type of fortification, including ditches and wooden 1702: 1271: 564: 376: 229: 1758: 1492: 1668:, which was built in a joint effort between the three tribes and the North Dakota Department of Transportation. The bridge, spanning the Missouri River, replaces an older Four Bears Bridge that was built in 1955. The new bridge—the largest bridge in the state of North Dakota—is decorated with medallions celebrating the cultures of the three tribes. The bridge was opened to traffic September 2, 2005, and was officially opened in a ceremony on October 3. 1302: 876:. (Later they joined with the Arikara in defense against the Lakota.) The nine villages had consolidated into two villages in the 1780s, one on each side of the Missouri. But they continued their famous hospitality, and the Lewis and Clark expedition stopped near their villages for the winter because of it. In honor of their hosts, the expedition dubbed the settlement they constructed Fort Mandan. It was here that Lewis and Clark first met 82: 1530:

ornaments in their hair. The hair was parted across the top with three sections hanging down in front. Sometimes the hair would hang down the nose and would be curled upwards with a curling stick. The hair would hang to the shoulders on the side, and the back portion would sometimes reach to the waist. The long hair in the back would create a tail-like feature, as it would be gathered into braids then smeared with clay and

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through which smoke could escape. Four pillars supported the frame of the lodge. Wood timbers were placed against these, and the exterior was covered with a matting made from reeds and twigs and then covered with hay and earth, which protected the interior from rain, heat and cold. It was sturdy enough so that numerous adults and children could sit on the top of the lodge. The lodge also featured an extended

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gathered objects believed to hold sacred powers. Those in possession of the bundles were considered to have sacred powers bestowed to them by the spirits and thus were considered the leaders of the clan and tribe. In historic times, the medicine bundles could be purchased, along with knowledge of the rites and rights associated with them, and then inherited by offspring.

850: 1290: 638:. That is where Europeans first encountered the historical tribe. This migration is believed to have occurred possibly as early as the 7th century but probably between 1000 CE and the 13th century, after the cultivation of maize was adopted. It was a period of a major climatic shift, creating warmer, wetter conditions that favored their agricultural production. 1554: 1713: 1735: 1679: 1773: 48: 646:

cache pits to store dehydrated corn. The name comes from two defensive trenches built outside the area of the lodges. Construction of the fortifications here and at other locations along the Missouri has been found to have correlated to periods of drought, when peoples would have raided each other for food.

1795: 1597:. The third soul, called the lodge spirit, remained at the site of the lodge after death and would remain there forever. The final soul was black and after death would travel away from the village. These final souls existed as did living people; residing in their own villages, and farming and hunting. 1445:

ceremony at the beginning of each summer. In addition to eating the meat, the Mandan used all parts of the buffalo, so nothing went to waste. 'Float bison', which accidentally fell or were driven into the river, were considered a Mandan delicacy and the meat was eaten when half-rotten. The hides were

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Children were named ten days after their birth in a ceremony that officially linked the child with its family and clan. Girls were taught domestic skills, especially cultivation and processing of maize and other plants, preparation, tanning and processing of skins and meats, needlework and quillwork,

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The interior was constructed around four large pillars, upon which crossbeams supported the roof. These lodges were designed, built and owned by the women of the tribe, and ownership was passed through the female line. Generally 40 feet (12 m) in diameter, they could hold several families, up to

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steamboat traveled westward up the Missouri River from St. Louis. Its passengers and traders aboard infected the Mandan, Hidatsa and Arikara tribes. There were approximately 1,600 Mandan living in the two villages at that time. The disease killed 90% of the Mandan people, effectively destroying their

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in 1738. The Mandans carried him into their village, whose location is unknown. It is estimated that at the time of his visit, 15,000 Mandan resided in the nine well-fortified villages on the Heart River; the villages held a total of 1,000 lodges. According to Vérendrye, the Mandans at that time were

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to refer to themselves: Numakaki (Nųmą́khų́·ki) (or Rųwą́ʔka·ki) ("many men, people") was inclusive and not limited to a specific village or band. This name was used before the smallpox epidemic of 1837–1838. Nueta (Nų́ʔetaa), the name used after this epidemic ("ourselves, our people") was originally

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in the winter of 1804 documented the arrival of thousands of Assiniboine Indians as well as Cree and Cheyenne to trade. The Mandan bartered corn in exchange for dried bison meat. The Mandan also exchanged horses with the Assiniboine in exchange for arms, ammunition and European products. Clark noted

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They wanted to discourage trade in the region by the English and the Americans, but the Mandan carried on open trade with all competitors. They were not going to be limited by the maneuvering of the Europeans. French traders in St. Louis also sought to establish direct overland communication between

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to the South. The Mandan used them both for transportation, to carry packs and pull travois, and for hunting. The horses helped with the expansion of Mandan hunting territory on to the Plains. The encounter with the French from Canada in the 18th century created a trading link between the French and

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can be transmitted through contaminated articles such as clothing or blankets. In the nineteenth century, the U.S. Army sent contaminated blankets to Native Americans, especially Plains groups, to control the Indian problem." The Commissioner of Indian Affairs had refused to send the vaccine to the

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Various other terms and alternate spellings that occur in the literature include: Mayátana, Mayátani, Mąwádanį, Mąwádąδį, Huatanis, Mandani, Wahtani, Mantannes, Mantons, Mendanne, Mandanne, Mandians, Maw-dân, Meandans, les Mandals, Me-too´-ta-häk, Numakshi, Rųwą́'kši, Wíhwatann, Mevatan, Mevataneo.

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epidemic in 1781, the people had to abandon several villages, and remnants of the Hidatsa also gathered with them in a reduced number of villages. In 1836, there were more than 1,600 full-blood Mandans but, following another smallpox epidemic in 1836–37, this number was estimated to have dropped to

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had become infected and carried the disease throughout their territory. Other warring and trading peoples also became infected. The Mandan lost so many people that the number of clans was reduced from thirteen to seven; three clan names from villages west of the Missouri were lost altogether. They

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What was known as Double Ditch Village was located on the east bank of the Missouri River, north of where present-day Bismarck developed. It was occupied by the Rupture Mandan for nearly 300 years. Today the site has depressions that are evidence of their lodges and smaller ones where they created

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began with the young men not eating, drinking, or sleeping for four days. Then they were led to a hut, where they had to sit with smiling faces while the skin of their chest and shoulders was slit and wooden skewers were thrust behind the muscles. With the skewers tied to ropes and supporting the

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The Mandan joined with the Arikara in 1862. By this time, Like-a-Fishhook Village had become a major center of trade in the region. By the 1880s, though, the village was abandoned. In the second half of the 19th century, the Three Affiliated Tribes (the Mandan, Hidatsa and Arikara) gradually lost

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Historically clans organized around successful hunters and their kin. Each clan was expected to care for its own, including orphans and the elderly, from birth to death. The dead were traditionally cared for by their father's clan. Clans held a sacred or medicine bundle, which consisted of a few

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and stole a blanket from an infected passenger, thus starting the epidemic. The many variations of this account have been criticized by both historians and contemporaries as fiction, a fabrication intended to assuage the guilt of white settlers for displacing the Indians. "The blanket affair was

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not guilty of premeditated genocide, but he was guilty of contributing to the deaths of thousands of innocent people. The law calls his offence criminal negligence. Yet in light of all the deaths, the almost complete annihilation of the Mandans, and the terrible suffering the region endured, the

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The Mandan gradually moved upriver, and consolidated in present-day North Dakota by the fifteenth century. From 1500 to about 1782, the Mandan reached the height of their population and influence. Their villages showed increasing densities as well as stronger fortifications, for instance at Huff

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Soon attacks on hunting parties by Lakota and other Sioux made it difficult for the Mandan to be safe in the treaty area. The tribes called for the United States Army to intervene, and they would routinely ask for such aid until the end of Lakota primacy. Despite the treaty, the Mandan received

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During the winter months, men would commonly wear deerskin tunics and leggings with moccasins. They also kept themselves warm by wearing a robe of buffalo fur. During the summer months, however, they often wore only a loincloth of deerskin or sheepskin. Unlike the women, men would wear various

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The Mandan were known for their distinctive, large, circular earthen lodges, in which more than one family lived. Their permanent villages were composed of these lodges. Constructed and maintained by women, each lodge was circular with a dome-like roof and a square hole at the apex of the dome

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In 1825 the Mandans signed a peace treaty with the leaders of the Atkinson-O'Fallon Expedition. The treaty required that the Mandans recognize the supremacy of the United States, admit that they reside on United States territory, and relinquish all control and regulation of trade to the United

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After their arrival on the banks of the Heart River, the Mandan constructed several villages, the largest of which were at the mouth of the river. Archeological evidence and ground imaging radar have revealed changes in the defensive boundaries of these villages over time. The people built new

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Mandan food came from farming, hunting, gathering wild plants, and trade. Corn was the primary crop, and part of the surplus was traded with nomadic tribes for bison meat. Mandan gardens were often located near river banks, where annual flooding would leave the most fertile soil, sometimes in

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While New Town was constructed for the displaced tribal members, much damage was done to the social and economic foundations of the reservation by the loss of flooded areas. The flooding claimed approximately one quarter of the reservation's land. This land contained some of the most fertile

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and snakes. To the north of the river, Lone Man created the Great Plains, domesticated animals, birds, fish and humans. The first humans lived underground near a large lake. Some of the more adventurous humans climbed a grapevine to the surface and discovered the two worlds. After returning

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on April 12, 1870, the federal government acknowledged only that the Three Affiliated Tribes held 8 million acres (32,000 km). On July 1, 1880, another executive order deprived the tribes of 7 million acres (28,000 km) of land lying outside the boundaries of the reservation.

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failed to cut off a large war party of Lakota that was attacking the Mandan, although "... the Mandans should be protected same as white settlers". Five Arikaras and a Mandan were killed by the Lakota. The attack turned out to be one of the last made by the Lakota on the Three Tribes.

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Sioux Indians attacked the Mandan village Nuptadi and set it on fire around 1785. The "turtles" used in the Okipa ceremony were saved. "When Nuptadi Village was burned by the Sioux ...", recounted Mandan woman Scattercorn, "... the turtles produced water which protected them ...".

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speakers, and the Arikara were often early competitors with the Mandan, although both were horticulturalists. They built a settlement known as Crow Creek village on a bluff above the Missouri. The modern town of Chamberlain, South Dakota developed about eleven miles south of here.

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agricultural areas upon which their economy had been developed. The Mandan did not have other land that was as fertile or viable for agriculture. In addition, the flooding claimed the sites of historic villages and archaeological sites with sacred meaning for the peoples.

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for religious visions at the age of ten or eleven. Marriage among the Mandan was generally arranged by members of one's own clan, especially uncles; although, occasionally it would take place without the approval of the couple's parents. Divorce could be easily obtained.

1059:, Four Bears, died. Estimates of the number of survivors vary from 27 up to 150 persons, with some sources placing the number at 125. The survivors banded together with the nearby surviving Hidatsa in 1845 and moved upriver, where they developed Like-a-Fishhook Village. 719:. Crops were exchanged, along with other goods that traveled from as far as the Pacific Northwest Coast. Investigation of their sites on the northern Plains have revealed items traceable as well to the Tennessee River, Florida, the Gulf Coast, and the Atlantic Seaboard. 1576:

In their creation myth, the world was created by two rival deities, the First Creator and the Lone Man. The Missouri River divided the two worlds that the beings created. First Creator created the lands to the south of the river with hills, valleys, trees, buffalo,

735: 1526:. This would often be girded at the waist with a wide belt. Sometimes the hem of the dress would be ornamented with pieces of buffalo hoof. Underneath the dress, they wore leather leggings with ankle-high moccasins. Women's hair was worn straight down in braids. 1008:

Mitutanka, now occupied by Arikaras as well as some Mandans, was burned by Yankton Sioux Indians on January 9, 1839. "... the small Pox last year, very near annihilated the Whole tribe, and the Sioux has finished the Work of destruction by burning the village".

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In the 20th century, the people began to recover. In the 1990s, 6,000 people were enrolled in the Three Affiliated Tribes. In the 2010 Census, 1,171 people reported Mandan ancestry. Some 365 of them identified as full-bloods, and 806 had partial Mandan ancestry.

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Hayden, Ferdinand Vandeveer. (1862). Contributions to the ethnography and philology of the Indian tribes of the Missouri Valley: Prepared under the direction of Capt. William F. Reynolds, T.E.U.S.A., and published by permission of the War Department.

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30 or 40 people, who were related through the elder women. When a young man married, he moved to his wife's lodge, which she shared with her mother and sisters. Villages usually had around 120 lodges. Reconstructions of these lodges may be seen at

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Arikara, Hidatsa and Mandan 1851 treaty territory. (Area 529, 620 and 621 south of the Missouri). Fort Berthold Indian Reservation included land both south and north of the Missouri (the light pink area). The acreage of the reservation was reduced

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with Hidatsa and Crow for many years, the exact relationship between Mandan and other Siouan languages (including Hidatsa and Crow) has been obscured. For this reason, linguists classify Mandan most often as a separate branch of the Siouan family.

781:, crops, and buffalo products. Spanish merchants and officials in St. Louis (after France had ceded its territory west of the Mississippi River to Spain in 1763) explored the Missouri and strengthened relations with the Mandan (whom they called 1406:

Upon the death of a family member, the father and his people would erect a scaffold near the village to contain the body. The body would be placed with the head toward the northwest and feet to the southeast. Southeast is the direction of the

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The Mandan and neighboring Hidatsa villages were key centers of trade on the Northern plains. The Mandan sometimes traded far from home but more often nomadic plains peoples travelled to the upper Missouri villages to trade. For example

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Major fights were fought. "We destroyed fifty tepees . The following summer thirty men in a war party were killed", tells the Mandan winter count of Butterfly for 1835–1836. The big war party was neutralized by Yanktonai Sioux Indians.

971:, anthropologist Alice Beck Kehoe dismissed, as "tangential" to the Runestone issue this and other historical references suggesting pre-Columbian contacts with 'outsiders', such as the Hochunk (Winnebago) story about an ancestral hero " 714:

The bands all practiced extensive farming, which was carried out by the women, including the drying and processing of corn. The Mandan-Hidatsa settlements, called the "Marketplace of the Central Plains", were major hubs of trade in the

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tribe until their encounter with the Mandan, who taught them to build stationary villages and cultivate agriculture. The Hidatsa continued to maintain amicable relations with the Mandan and constructed villages north of them on the

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18th-century reports about characteristics of Mandan lodges, religion and occasional physical features among tribal members, such as blue and grey eyes along with lighter hair coloring, stirred speculation about the possibility of

1072:, wrote that the Gros Ventres (ie. Hidatsa), "swear vengeance against all the Whites, as they say the small pox was brought here by the S B." (Chardon, Journal, p. 126). In the earliest detailed study of the event, in 1611:

The ceremony opened with a Bison Dance, to call the buffalo to the people. It was followed by a variety of torturous ordeals through which warriors proved their physical courage and gained the approval of the spirits. The

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has been involved in fieldwork with remaining speakers since 1993. As of 1999, there were only six fluent speakers of Mandan still alive. As of 2010, programs in local schools encourage students' learning the language.

1701: 1226:, which encouraged tribes to restore their governments, the Mandan officially merged with the Hidatsa and the Arikara. They drafted a constitution to elect representative government and formed the federally recognized 1658:(Caddoan), while being combined have intermarried but do maintain, as a whole, the varied traditions of their ancestors. The tribal residents have recovered from the trauma of their displacement in the 1950s. 1110:

created afterward and is not to be credited", notes B. A. Mann. Given trade and travel patterns, there were numerous ways for people to have been infected, as they had been in earlier, also severe, epidemics.

2530:"Report of the Investigative Committee of the Standing Committee on Research Misconduct at the University of Colorado at Boulder concerning Allegations of Academic Misconduct against Professor Ward Churchill" 195:, some 40 feet (12 m) in diameter, surrounding a central plaza. Matrilineal families lived in the lodges. The Mandan were a great trading nation, trading especially their large corn surpluses with other 3193:. Papers of the Peabody Museum of American Archaeology and Ethnology, Harvard University (Vol. 3, No. 4, pp. 81–219). Cambridge, MA: The Museum. (Reprinted 1976, New York: Kraus Reprint Corporation). 1141: 1390:, which were reduced to seven by 1781, due to population losses in the smallpox epidemic. Ninety percent of the population died in the 1837-1838 smallpox epidemic. By 1950 only four clans survived. 1499:

Up until the late 19th century, when Mandan people began adopting Western-style dress, they commonly wore clothing made from the hides of buffalo, as well as of deer and sheep. From the hides,

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were used to create rake-like implements used in farming. Birds were hunted for meat and feathers, the latter used for adornment. Archaeological evidence shows that the Mandan also ate fish.

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eventually moved northward about 25 miles, and consolidated into two villages, one on each side of the river, as they rebuilt following the epidemic. Similarly afflicted, the much reduced

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The Mandan believed that they had been infected by whites associated with the steamboat and Fort Clark. Chief Four Bears reportedly said, while ailing, "a set of Black harted [

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Hjalmar Holand has proposed that interbreeding with Norse survivors might explain the "blond" Indians among the Mandan on the Upper Missouri River. In a multidisciplinary study of the

1608:. A man would volunteer to be the Okipa Maker, and sponsor the preparations and foods needed. Preparations took much of a year, as there were days of events, when crowds were hosted. 1157:

their treaty area south of the Missouri by the frequent raiding of Lakota and other Sioux. Before the end of 1862, some Sioux Indians set fire to part of a Like-a-Fishhook Village.

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Some scholars who have argued that the transmission of smallpox to Native Americans during the 1836-40 epidemic was intentional, including Ann F. Ramenofsky who asserted in 1987: "

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a large, powerful, prosperous nation who were able to dictate trade on their own terms. They traded with other Native Americans both from the north and the south, from downriver.

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blamed the American Fur Company for the epidemic. Oral traditions of the affected tribes continue to claim that whites were to blame for the disease. R. G. Robertson in his book

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Those finishing the ceremony were seen as being honored by the spirits; those completing the ceremony twice would gain everlasting fame among the tribe. Chief Four Bears, or

1331: 1306: 1624:, completed this ceremony twice. The last Okipa ceremony was performed in 1889, but the ceremony was resurrected in a somewhat different form in 1983. The version of the 1582:

underground, they shared their findings and decided to return with many others. As they were climbing the grapevine, it broke and half the Mandan were left underground.

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epidemic broke out in Mexico City in 1779/1780. It slowly spread northward through the Spanish empire, by trade and warfare, reaching the northern plains in 1781. The

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The Arikara Indians were from time to time also among the foes of the Mandans. Chief Four Bears's revenge on the Arikara, who had killed his brother, is legendary.

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British and French Canadians from the north carried out more than twenty fur-trading expeditions down to the Hidatsa and Mandan villages in the years 1794 to 1800.

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At some point during this time, the Hidatsa people also moved into the region. They also spoke a Siouan language. Mandan tradition states that the Hidatsa were a

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in the 16th century and had been hit by similar epidemics every few decades. Between 1837 and 1838, another smallpox epidemic swept the region. In June 1837, an

995:: "... the Sioux moved to the Missouri and began raiding these two tribes, until at last the Mandans and Rees hardly dared go into the plains to hunt buffalo". 3141:(pp. 219–358). Anthropological papers of the American Museum Of Natural History (Vol. 11, Part 3). New York: The Trustees. (Texts are on pp. 355–358). 1126:

area on the Fort Berthold Reservation. Built in 1923, this is a wooden version of the classic Mandan earthwork lodge. This area was flooded in 1951. From the

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gum, and tied with cords of deerskin. Headdresses of feathers were often worn as well. Besides buffalo, elk, and deer hides, the Mandan also used ermine and

1285:. The name of the village is usually spelled "Mitutanka" now. Located on the west bank of the Missouri River, it was burned by Yankton Sioux Indians in 1839. 1661:

They constructed the Four Bears Casino and Lodge in 1993, attracting tourists and generating gaming and employment income for the impoverished reservation.

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In the early 20th century, the government seized more land; by 1910, the reservation was reduced to 900,000 acres (3,600 km). This land is located in

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recognized 12 million acres (49,000 km) of land in the territory owned jointly by these tribes. With the creation of the Fort Berthold Reservation by

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The Mandan population was 3,600 in the early 18th century. It is estimated to have been 10,000–15,000 before European encounter. Decimated by a widespread

3076:. Originally published by the Bureau of American Ethnology and the Smithsonian Institution in 1906. (Reprinted in New York: Rowman and Littlefield, 1971. 1757: 1153:

In the summer of 1862, the Arikara joined the Mandan and Hidatsa in Like-a-Fishhook Village on the upper Missouri. All three tribes were forced to live

925:. His skill at rendering so impressed Four Bears that he invited Catlin as the first man of European descent to be allowed to watch the sacred annual 884:

woman. Sacagawea accompanied the expedition as it traveled west, assisting them with information and translating skills as they journeyed toward the

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Arikara, Hidatsa and Mandan Indian territory, 1851. Like-a-Fishhook Village, Fort Berthold I and II, and military post Fort Buford, North Dakota.

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The bands did not often move along the river until the late 18th century, after their populations plummeted due to smallpox and other epidemics.

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has stated that none of the material evidence that would be expected from a Viking presence in and travel through the American Midwest exists.

1068:] Dogs, they have deceived Me, them that I always considered as Brothers, has turned Out to be My Worst enemies". Francis Chardon, in his 3035: 2966: 2862: 1446:

used for buffalo-fur robes or were tanned, and the leather used for clothing, bags, shelter and other uses. The Mandan were known for their

1127: 898:. He returned to the upper Missouri. He had survived the smallpox epidemic of 1781, but in 1812 Chief Sheheke was killed in a battle with 1475:

that the Mandan obtained horses and leather tents from peoples to the west and southwest such as Crows, Cheyennes, Kiowas and Arapahos.

1227: 599:. Scholars theorize the Mandans' ancestors may have settled in the Wisconsin area at one time. This idea is possibly confirmed in their 157: 2191:

Meyer, Roy W.: The Village Indians of the Upper Missouri. The Mandans, Hidatsas, and Arikaras. Lincoln and London, 1977, pp. 18 and 21.

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ceremony was a major part of Mandan religious life. This complex ceremony related to the creation of the earth was first recorded by

383:, 19th century. Yellow Feather at left, "son of a celebrated chief". He was killed by a Sioux around a year after Bodmer painted him. 3176: 3161: 3153: 3114: 3081: 3003: 2981: 2951: 2936: 2914: 2892: 2877: 991:

The Sioux kept consolidating their dominant position on the northern plains. In the words of "Cheyenne warrior" and Lakota-allied

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Hunting the buffalo was a critical part of Mandan survival and rituals. They called the buffalo to "come to the village" in the

160:. About half of the Mandan still reside in the area of the reservation; the rest reside around the United States and in Canada. 2905:

Hollow, Robert C. and Douglas Parks (1980). Studies in plains linguistics: A review. In W. R. Wood & M. P. Liberty (Eds.),

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Ewers, John C.: "Early White Influence Upon Plains Indian Painting: George Catlin and Karl Bodmer Among the Mandans, 1832–34".

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It was formerly thought that the village was Menoken, this was disproved when Menoken was shown to belong to an earlier period

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A feast inside a Mandan lodge, art by George Catlin, showing the four pillars supporting the roof and the smoke hole, ca. 1830

3050: 2351: 1837: 1341:, lodges began to be constructed in a circular form. Toward the end of the 19th century, the Mandan began constructing small 1212: 953: 2173:

Burpee, Lawrence J. (Ed.): Journals and Letters of Pierre Gaultier de Varennes de la Vérendrye and His Sons. New York, 1968.

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spent more time recording Mandan over all other Siouan languages and additionally prepared a comparison list of Mandan and

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Hjalmar Holand, "The Kensington Rune Stone: A Study in Pre-Columbian American History." Ephraim WI, self-published (1932).

2095: 1200: 1234: 3228: 1208: 1204: 750:, are identified as Mandans. Aulneau was killed before his planned expedition to visit the Mandans could take place. 268:, "the Sioux who go underground". The Assiniboine are Siouan speakers. Nearby Siouan speakers had exonyms similar to 233: 1179: 1135: 930: 861: 631: 469: 168: 3109:(Vol. 13, Part 1, pp. 94–114). W. C. Sturtevant (Gen. Ed.). Washington, D.C.: Smithsonian Institution, 2001. 2816: 2536: 3243: 1827: 1634: 1223: 1216: 1196: 450: 327:

to refer to a general tribal entity. Later, this word fell to disuse and instead two divisions' names were used,

3248: 1859: 433:. Only the Nuptare variety survived into the 20th century, and all speakers were bilingual in Hidatsa. Linguist 351:

recorded by Ferdinand Vandeveer Hayden in 1862 reportedly means "people on the river bank", but this may be a

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Santa Fé and their city; the fur trading Chouteau brothers gained a Spanish monopoly on trade with Santa Fe.

3310: 2931:(Vol. 13, Part 1, pp. 94–114). W. C. Sturtevant (Gen. Ed.). Washington, D.C.: Smithsonian Institution. 1433: 1246: 1161: 1123: 1013: 972: 864:

visited the tribe, the number of Mandan had been greatly reduced by smallpox epidemics and warring bands of

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could be made. These items were often ornamented with quills and bird feathers, and men sometimes wore the

1420:

locations miles from villages. Women owned and tended the gardens, where they planted several varieties of

3305: 1860:"2010 Census CPH-T-6. American Indian and Alaska Native Tribes in the United States and Puerto Rico: 2010" 1639: 1250: 842: 520: 516: 512: 449:, in part because their lighter skin color caused speculation they were of European origin. In the 1830s, 191:, they developed a settled, agrarian culture. They established permanent villages featuring large, round, 1462:-like device for breaking the soil. The Mandan also trapped small mammals for food and hunted deer. Deer 964:

in about 1170. This view was popular at the time but has since been disputed by the bulk of scholarship.

3017: 1270: 821: 627: 563: 375: 228: 2505: 661:

Later the Pawnee and Arikara moved from the Republican River north along the Missouri River. They were

203:

meat and fat. Food was the primary item, but they also traded for horses, guns, and other trade goods.

1093:

label criminal negligence is benign, hardly befitting an action that had such horrendous consequences.

3087: 2367:

Encyclopedia of Dubious Archaeology: From Atlantis to the Walam Olum: From Atlantis to the Walam Olum

1523: 1447: 1327: 1051: 968: 3209: 3020:. (Memoirs of Explorations in the Basin of the Mississippi; Vol. 8). St. Paul, Minn.: McGill-Warner. 2838: 1245:. It flooded portions of the Fort Berthold Reservation, including the villages of Fort Berthold and 434: 1810:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 1788:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 1750:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 1728:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 1694:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 1504: 1432:. Sunflowers were planted first in early April. As early as the fifteenth century, the Mandan town 1381:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 1077: 1041:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 747: 577:"Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834" 2944:

Sheheke: Mandan Indian Diplomat, The Story of White Coyote, Thomas Jefferson, and Lewis and Clark.

2927:

Parks, Douglas R.; & Rankin, Robert L. (2001). The Siouan languages. In R. J. DeMallie (Ed.),

2160: 1491: 2390:

Bowers, Alfred W.: Mandan Social and Ceremonial Organization. Moscow, 1991, pp. 167, 191 and 360.

1594: 1578: 1283:

Maximilian, Prince of Wied's Travels in the Interior of North America, during the years 1832–1834

865: 438: 257: 363:

states that they also call themselves the "Pheasant people." George Catlin said the Mandans (or

1561:

The Mandan's religion and cosmology was highly complex and centered around the figure known as

1301: 1249:, as well as a number of other villages. The former residents of these villages were moved and 3172: 3157: 3149: 3110: 3077: 3031: 2999: 2977: 2962: 2947: 2932: 2910: 2888: 2873: 2858: 2627: 2371: 2365: 2347: 1665: 1562: 1487:

Crow's Heart, a Mandan, wearing a traditional deerhide tunic, photo by Edward Curtis, ca. 1908

1450:

that often recorded historic events. The bones would be carved into items such as needles and

1408: 1088:

for failing to quarantine passengers and crew once the epidemic broke out, stating that while

615: 446: 2251:

Early Fur Trade on the Northern Plains. Canadian Traders Among the Mandan and Hidatsa Indians

3057:

in History for her 2014 book and 10-year project detailing the history of the Mandan people.

1822: 895: 662: 591:

gave evidence that the Mandan language may have been closely related to the language of the

484: 414: 402: 116: 112: 3320: 2003:

Personal communication from Mauricio Mixco in 1999, reported in Parks & Rankin p. 112.

1138:. They shared a mutual treaty area north of Heart River with the Hidatsa and the Arikara. 917:. Catlin painted and drew scenes of Mandan life as well as portraits of chiefs, including 834: 754: 614:-speaking people (possibly including the Hidatsa), they originated in the area of the mid- 508: 496: 394: 388: 273: 188: 184: 120: 2302: 2154: 956:. Catlin believed the Mandan were the "Welsh Indians" of folklore, descendants of Prince 569:"Bison-Dance of the Mandan Indians in front of their Medecine Lodge in Mih-Tutta-Hankush" 3267: 3054: 2704:

Counting Coup and Cutting Horses. Intertribal Warfare on the Northern Plains, 1738–1889

1832: 1519: 1429: 1398:

and how to build and keep a home. Boys were taught hunting and fishing. The boys began

1242: 1001:

The Mandan maintained the stockade around Mitutanka Village when threats were present.

838: 708: 600: 454: 352: 291: 200: 196: 164: 149: 3182:

Parks, Douglas R.; Jones, A. Wesley; Hollow, Robert C; & Ripley, David J. (1978).

3137:

Lowie, Robert H. (1913). Societies of the Hidatsa and Mandan Indians. In R. H. Lowie,

734: 3289: 2451:

Hanson, Jeffrey R.: "Ethnohistoric Notes on the Fate of a Mandan War Party in 1836",

2298: 1629: 1605: 1566: 1471: 1440: 910: 885: 869: 462: 302: 87: 55: 3233: 1483: 1318:-type structure at the entrance, to provide protection from cold and other weather. 1241:

on the Missouri River. Developed for flood control and irrigation, this dam created

1024: 809:

people joined them for defense. Through and after the epidemic, they were raided by

457:

words (he thought that the Mandan may have been displaced Welsh). The theory of the

2783: 1764: 1535: 1238: 1056: 810: 635: 607: 180: 176: 153: 99: 1118: 888:. Upon their return to the Mandan villages, Lewis and Clark took the Mandan Chief 3025: 642:

ditches and palisades circumscribing smaller areas as their populations reduced.

3262: 1805: 1783: 1745: 1723: 1689: 1376: 1294: 1278: 1036: 992: 934: 814: 675:(does not translate) was the largest linguistic group. The other bands were the 655: 587:

The exact origins and early history of the Mandan are unknown. Early studies by

572: 410: 380: 238: 192: 172: 1352:

Villages were usually oriented around a central plaza that was used for games (

1345:, usually with two rooms. When traveling or hunting, the Mandan would use skin 1012:

In 1845, the Hidatsa moved some 20 miles north, crossed the Missouri and built

3239: 2652:

The Village Indians of the Upper Missouri. The Mandans, Hidatsas, and Arikaras

2286:

The Village Indians of the Upper Missouri. The Mandans, Hidatsas, and Arikaras

1570: 1459: 1338: 918: 619: 2920:

Newman, Marshall T. "The Blond Mandan: A Critical Review of an Old Problem."

2872:. Trends in linguistics: State-of-the-art report (No. 3). The Hague: Mouton. 2631: 2201: 264:. He had previously heard the earth lodge peoples referred to by the Cree as 1621: 1593:. The second soul was colored a light brown and was seen in the form of the 1585:

According to Mandan beliefs, each person possessed four different, immortal

1451: 1342: 1030: 976: 877: 596: 588: 507:(female). Mandan, like many other North American languages, has elements of 320:

the name of Mandan villagers living on the west bank of the Missouri River.

284: 849: 2429:. (Edited by Annie Heloise Abel). Lincoln and London, 1997, pp. 30 and 60. 1553: 1289: 1160:

In June 1874, there "was a big war" near Like-a-Fishhook-Village. Colonel

610:

and scholars studying the Mandan subscribe to the theory that, like other

603:, which refers to their having come from an eastern location near a lake. 3095: 1959:

Synonymy section written by D. R. Parks in Wood & Irwin, pp. 362–364.

1541:

Today, Mandan people wear traditionally inspired clothing and regalia at

1512: 1508: 1357: 1047: 906:

States. The Mandan and the United States Army never met in open warfare.

881: 801: 797: 793: 774: 592: 405:. It was initially thought to be closely related to the languages of the 212: 3218: 3171:. Languages of the world series: Materials 159. Münich: LINCOM Europa. 3099: 2479:

The Way to Independence. Memories of a Hidatsa Indian Family, 1840–1920

1655: 1651: 1463: 1455: 1399: 1353: 1315: 899: 890: 873: 854: 806: 650: 422: 406: 316: 136: 132: 3105:

Wood, W. Raymond, & Lee Irwin. "Mandan". In R. J. DeMallie (Ed.),

2344:

The Kensington Runestone: Approaching a Research Question Holistically

626:. If this was the case, the Mandan would have migrated north into the 1590: 1542: 1531: 1055:

settlements. Almost all of the tribe's members, including the second

894:(Coyote or Big White) with them to Washington to meet with President 769: 611: 473: 468:

Mandan has different grammatical forms that depend on the sex of the

17: 3027:

Encounters at the Heart of the World: A History of the Mandan People

2885:

Trail of Tears: The Story of the American Indian Removals, 1813–1835

2492:

Waheenee. An Indian Girls Story told by herself to Gilbert L. Wilson

1949:

Encounters at the Heart of the World: a History of the Mandan People

2468:. (Edited by Annie Heloise Abel). Lincoln and London, 1997, p. 181. 1436:

had enough storage pits to store seventy thousand bushels of corn.

47: 1586: 1552: 1500: 1490: 1482: 1425: 1421: 1387: 1367: 1300: 1288: 1269: 1167: 1140: 1117: 1023: 961: 957: 848: 829: 765: 733: 562: 458: 374: 723:

Village. It had 115 large lodges with more than 1,000 residents.

711:, while the Awigaxa lived further upstream at the Painted Woods. 2689:

Howard, James H.: "Butterfly's Mandan Winter Count: 1833–1876".

2438:

Howard, James H.: "Butterfly's Mandan Winter Count: 1835–1876".

2304:

O-Kee-pa: a religious ceremony; and other customs of the Mandans

1589:. The first soul was white and often seen as a shooting star or 1495:

Mandan girls gathering berries, photo by Edward Curtis, ca. 1908

1346: 623: 3229:

Lewis and Clark's Journals recording their time with the Mandan

3191:

The Mandans: A study of their culture, archaeology and language

1664:

The most recent addition to the New Town area has been the new

1105:

Some accounts repeat a story that an Indian sneaked aboard the

2959:

A Native American Encyclopedia: History, Culture, and Peoples.

2902:. (Doctoral dissertation, University of California, Berkeley). 1064: 778: 3223: 1557:

The okipa ceremony as witnessed by George Catlin, circa 1835.

768:

were acquired by the Mandan in the mid-18th century from the

1102:

Mandans, apparently not thinking them worthy of protection.

975:" and his encounter with "red-haired giants". Archaeologist 929:

ceremony. During the winter months of 1833 and 1834, Prince

163:

The Mandan historically lived along both banks of the Upper

3203: 2227:, New York: Hill and Wang, 2014/2015 paperback, pp. 155–166 465:, but researchers have found no evidence of such ancestry. 445:

The Mandan and their language received much attention from

347:

was extended to refer to a general tribal entity. The name

2996:

The Gale Encyclopedia of Native American Tribes, Vol. III.

2946:

Helena, MT: Farcountry Press and Fort Mandan Press, 2003.

2626:. Vol. 2. Washington, Govt. Print. Off. p. 440. 2608:

The Tainted Gift: The Disease Method of Frontier Expansion

2575:; University of New Mexico Press; 1987; pp. 147–148 1305:

Snow scene of a modern reconstructed earth lodge at the

158:

Three Affiliated Tribes of the Fort Berthold Reservation

3249:

1804/1805 Fort Mandan & Village Map (North Dakota)

2159:. William Harvey Miner Company, Incorporated. p. 1650:

The Mandan and the two culturally related tribes, the

820:

In 1796 the Mandan were visited by the Welsh explorer

738:

Painting of a Mandan village by George Catlin, c. 1832

367:, "people of the pheasants", as they call themselves) 152:

who have lived for centuries primarily in what is now

2573:

Vectors of Death: The Archaeology of European Contact

1454:. Bones were also used in farming: for instance, the 773:

Native Americans of the region; the Mandan served as

753:

The first European known to visit the Mandan was the

2275:. Vol. 2. Treaty with the Mandan Tribe, pp. 242–244. 1994:. Norman and London, 1988, pp. 98–109, quote p. 106. 1720:"Ischohä-Kakoschóchatä, Dance of the Mandan Indians" 1337:

Originally lodges were rectangular, but around 1500

960:

and his followers who had emigrated to America from

2909:(pp. 68–97). Lincoln: University of Nebraska. 1230:, known as the Mandan, Hidatsa and Arikara Nation. 126: 106: 73: 63: 3219:Knife River Indian Villages National Historic Site 3139:Societies of the Crow, Hidatsa, and Mandan Indians 3063:Transactions of the American Philosophical Society 2723: 2721: 1332:Knife River Indian Villages National Historic Site 1307:Knife River Indian Villages National Historic Site 3204:Mandan, Hidatsa, Arikara: Three Affiliated Tribes 1386:The Mandan were originally divided into thirteen 413:. However, since the Mandan language has been in 3094:a study of the cultural relationships among the 2693:, Vol, 7, (Winter 1960), pp. 28–43, quote p. 39. 2442:, Vol. 7, (Winter 1960), pp. 28–43, quote p. 29. 941:Speculation about pre-Columbian European contact 3069:(2), 231–461. Philadelphia: C. Sherman and Son. 2779: 2777: 2775: 2094:. North Dakota State Government. Archived from 2052:, New York: Hill and Wang, 2015 paperback, p. 8 1518:Mandan women wore ankle-length dresses made of 2595:Rotting Face: Smallpox and the American Indian 2153:Will, George Francis; Hyde, George E. (1917). 1349:. Today, the Mandan live in modern dwellings. 1297:, photographed by Edward S. Curtis, circa 1908 1082:Rotting Face: Smallpox and the American Indian 515:sound often denotes smallness/less intensity, 3128:International Journal of American Linguistics 2401:Life of George Bent. Written From His Letters 1854: 1852: 1742:"Ptihn-Tak-Ochatä, dance of the Mandan Women" 1016:. Many Mandans joined for common protection. 248:is derived from the French-Canadian explorer 8: 3074:Handbook of American Indians North of Mexico 2870:The Caddoan, Iroquoian, and Siouan languages 2735: 2733: 2156:Corn Among the Indians of the Upper Missouri 1545:, ceremonies, and other significant events. 40: 3189:Will, George; & Spinden, H. J. (1906). 2839:"New Four Bears Bridge is open for traffic" 2809:"National Indian Gaming Association – NIGA" 1373:"The interior of the hut of a Mandan Chief" 947:Pre-Columbian transoceanic contact theories 483:is used when asking of women. Likewise the 3107:Handbook of North American Indians: Plains 2929:Handbook of North American Indians: Plains 2466:Chardon's Journal at Fort Clark, 1834–1839 2427:Chardon's Journal at Fort Clark, 1834–1839 46: 39: 3184:Earth lodge tales from the upper Missouri 3148:. Cambridge: Cambridge University Press. 3126:Kennard, Edward. (1936). Mandan grammar. 2855:Mandan Social and Ceremonial Organisation 2853:Bowers, Alfred W. (1950 reprinted 2004). 2665:The Village Indians of the Upper Missouri 2477:Gilman, Carolyn and Mary Jane Schneider: 2414:Mandan Social and Ceremonial Organization 2249:Wood, Raymond W. and Thomas D. Thiessen: 1084:, blames Captain Pratte of the steamboat 150:Native American tribe of the Great Plains 27:Native American tribe of the Great Plains 2597:; Caxton Press; 2001, pp. 80–83; 298–312 1943: 1941: 1939: 669:The Mandan were divided into bands. The 227: 3254: 2961:Oxford: Oxford University Press, 2000. 2747: 2745: 2654:. Lincoln, NE and London, 1977, p. 106. 2346:, Long Grove IL, Waveland Press (2004) 2082: 2080: 2078: 2021:Hollow 1970, p. 457 (in Mithun p. 280). 1937: 1935: 1933: 1931: 1929: 1927: 1925: 1923: 1921: 1919: 1900:"Searching for English word(s): mandan" 1848: 1675: 1565:. Lone Man was involved in many of the 1275:"Mih-Tutta-Hangjusch, a Mandan village" 1178:control of some of their holdings. The 746:, mentioned in a 1736 letter by Jesuit 3301:Native American tribes in South Dakota 3296:Native American tribes in North Dakota 3224:Lewis and Clark Fort Mandan Foundation 2924:Vol. 6, No. 3 (Autumn, 1950): 255–272. 2610:; ABC-CLIO Publishers; 2009; pp. 62–63 2076: 2074: 2072: 2070: 2068: 2066: 2064: 2062: 2060: 2058: 1885: 1883: 1686:"Mändeh-Páhchu, A young Mandan Indian" 1074:The American Fur Trade of the Far West 472:. Questions asked of men must use the 250:Pierre Gaultier, Sieur de la Verendrye 3146:The languages of Native North America 2922:Southwestern Journal of Anthropology. 2203:Catholic Encyclopedia: Mandan Indians 523:denotes largeness/greater intensity: 52:Portrait of Sha-kó-ka, a Mandan girl, 7: 2225:Encounters at the Heart of the World 1128:Historic American Engineering Record 717:Great Plains Indian trading networks 495:when addressing women, and also for 74:Regions with significant populations 3316:Mandan, Hidatsa, and Arikara Nation 3210:Article on bridge opening from the 2253:. Norman and London, 1987, Table 1. 2143:Fenn (2015), Preface, and pp. 15–18 2050:Encounters at the Hear of the World 1780:"Dog-sledges of the Mandan Indians" 681:("those who tattooed themselves"), 595:or Winnebago people of present-day 379:A pair of Mandan men in a print by 2494:. Lincoln and London, 1981, p. 11. 2455:, 1983, Vol. 50, No. 4, pp. 11–15. 2288:. Lincoln and London, 1977, p. 54. 1150:little protection from US forces. 272:in their languages, for instance, 25: 3024:Fenn, Elizabeth A. (March 2014). 2623:Indian Affairs: Laws and Treaties 2273:Indian Affairs. Laws and Treaties 1992:Indian Life on the Upper Missouri 1046:The Mandan were first plagued by 3263:"Pulitzer Prize in History 2015" 2907:Anthropology on the Great Plains 2620:Kappler, Charles Joseph (1903). 1904:AISRI Dictionary Database Search 1794: 1772: 1756: 1734: 1712: 1700: 1678: 1130:collection, Library of Congress. 92: 80: 3212:Williston (North Dakota) Herald 3090:, and Cash, Joseph, H. (1974), 3053:'s history department, won the 2994:Zimmerman, Karen. "Mandan". In 2887:. New York: Wings Books, 1975. 2837:Kvamme, Thomas A (2005-09-02). 2504:Jones, Landon Y. (2005-04-30). 2307:. Philadelphia: J.B. Lippincott 2030:Hollow & Parks 1980, p. 82. 1767:or Four Bears, by George Catlin 1324:Fort Abraham Lincoln State Park 1134:The Mandan were a party in the 1070:Journal at Fort Clark 1834–1839 315:The Mandan have used differing 167:and two of its tributaries—the 3051:University of Colorado-Boulder 2976:. Caldwell, ID: Caxton Press. 1838:Indian Vaccination Act of 1832 1503:, dresses, buffalo-fur robes, 954:pre-Columbian European contact 777:in the trade in furs, horses, 260:guides, which call the Mandan 234:Offering of the Mandan Indians 1: 3186:. Bismarck, ND: Mary College. 3030:. Farrar, Straus and Giroux. 2535:. May 9, 2006. Archived from 1802:"Idols of the Mandan Indians" 1632:may be seen in the 1970 film 983:Intertribal warfare 1785-1845 459:Mandan–Welsh connection 2815:. 2006-01-11. Archived from 2760:Zimmerman pp. 299–300. 1235:U.S. Army Corps of Engineers 1114:Late-19th and 20th centuries 1020:Smallpox epidemic of 1837–38 119: • formerly 3215:(Accessed November 5, 2005) 3167:Mixco, Mauricio C. (1997). 3072:Hodge, Frederick Webb, Ed. 2989:Madoc, the Making of a Myth 2238:Madoc, the Making of a Myth 1180:Fort Laramie Treaty of 1851 1136:Fort Laramie Treaty of 1851 707:lived on both banks of the 365:See-pohs-kah-nu-mah-kah-kee 156:. They are enrolled in the 3337: 3240:North to the Mandan Nation 3144:Mithun, Marianne. (1999). 2898:Hollow, Robert C. (1970). 2706:. Evergreen, 1990, p. 133. 2416:. Moscow, ID: 1991, p. 70. 2403:. Norman, OK: 1987, p. 16. 2364:Feder, Kenneth L. (2010). 1253:was constructed for them. 1219:counties in North Dakota. 944: 931:Maximilian of Wied-Neuwied 699:(does not translate). The 386: 325:Nųmą́khų́·ki / Rųwą́ʔka·ki 252:, who in 1738 heard it as 29: 3244:Prairie Public Television 2972:Robertson, R. G. (2001). 2370:. ABC-CLIO. p. 137. 2116:Fenn (2015), pp. 4–11, 13 1828:White Buffalo Cow Society 1507:, gloves, loincloths and 1224:Indian Reorganization Act 853:Painting of Mandan Chief 687:("those who quarreled"), 583:Origins and early history 451:Prince Maximilian of Wied 323:The Mandan probably used 131: 111: 78: 68: 45: 3242:Documentary produced by 3092:Three Affiliated Tribes, 2868:Chafe, Wallace. (1976). 937:stayed with the Mandan. 913:visited the Mandan near 693:("our people"), and the 491:when addressing men and 2789:(retrieved 24 Aug 2011) 2784:"Mandan Creation Myth." 2481:. St. Paul, 1987, p. 4. 1228:Three Affiliated Tribes 1191:20th century to present 1162:George Armstrong Custer 1014:Like-a-Fishhook Village 622:valleys in present-day 511:in their vocabulary. A 32:Mandan (disambiguation) 2739:Zimmerman pp. 298–299. 2125:Fenn (2015), pp. 11–13 1979:North American Indians 1977:Catlin, p. 80, vol. 1 1569:as well as one of the 1558: 1496: 1488: 1383: 1310: 1298: 1286: 1237:began construction of 1174: 1146: 1131: 1095: 1043: 857: 846: 843:Charles Marion Russell 739: 630:and its tributary the 579: 461:was also supported by 403:Siouan language family 384: 241: 175:rivers—in present-day 3016:Brower, J. V. (1904) 2998:Detroit: Gale, 1998. 2991:, Eyre Methuen, 1979. 2271:Kappler, Charles J.: 1556: 1494: 1486: 1448:painted buffalo hides 1371: 1304: 1292: 1273: 1171: 1144: 1122:Dance lodge from the 1121: 1090: 1027: 852: 833: 759:Sieur de la Verendrye 737: 628:Missouri River Valley 566: 519:denotes medium-ness, 378: 231: 127:Related ethnic groups 2606:Barbara Alice Mann, 2490:Wilson, Gilbert L.: 2453:North Dakota History 2240:, Eyre Methuen, 1979 2092:North Dakota Studies 1628:as practiced by the 1538:hides for clothing. 1328:Mandan, North Dakota 1052:American Fur Company 969:Kensington Runestone 421:Mandan has two main 30:For other uses, see 3049:Dr. Fenn, chair of 2987:Williams, Gwen A., 2957:Pritzker, Barry M. 2900:A Mandan dictionary 2798:Jahoda pp. 177–182. 2702:McGinnis, Anthony: 2678:The Village Indians 2412:Bowers, Alfred W.: 2236:Williams, Gwen A., 2223:Elizabeth A. Fenn, 1266:Lodges and villages 1078:Hiram M. Chittenden 748:Jean-Pierre Aulneau 696:Awi'ka-xa / Awigaxa 343:). Later, the term 42: 3206:, official website 2942:Potter, Tracy A., 2342:Alice Beck Kehoe, 2134:Fenn (2015), p. 18 2098:on 28 October 2017 1635:A Man Called Horse 1579:pronghorn antelope 1559: 1497: 1489: 1384: 1311: 1299: 1287: 1175: 1147: 1132: 1044: 858: 847: 740: 730:European encounter 580: 447:European Americans 439:University of Utah 385: 345:Nų́ʔetaa / Rų́ʔeta 242: 115: • 3037:978-0-374-71107-8 2967:978-0-19-513877-1 2863:978-0-8032-6224-9 2787:Native Languages. 2593:R. G. Robertson, 2399:Hyde, George E.: 1666:Four Bears Bridge 1409:Ohio River Valley 1033:, a Mandan chief" 933:and Swiss artist 616:Mississippi River 479:while the suffix 359:Gloria Jahoda in 244:The English name 142: 141: 16:(Redirected from 3328: 3281: 3280: 3278: 3276: 3259: 3088:Wolff, Gerald W. 3048: 3046: 3044: 2883:Jahoda, Gloria. 2847: 2846: 2843:Williston Herald 2834: 2828: 2827: 2825: 2824: 2813:indiangaming.org 2805: 2799: 2796: 2790: 2781: 2770: 2767: 2761: 2758: 2752: 2749: 2740: 2737: 2728: 2727:Pritzker p. 336. 2725: 2716: 2715:Pritzker p. 335. 2713: 2707: 2700: 2694: 2687: 2681: 2674: 2668: 2661: 2655: 2648: 2642: 2641: 2639: 2638: 2617: 2611: 2604: 2598: 2591: 2585: 2582: 2576: 2570: 2564: 2557: 2551: 2550: 2548: 2547: 2541: 2534: 2526: 2520: 2519: 2517: 2516: 2501: 2495: 2488: 2482: 2475: 2469: 2464:Chardon, F. A.: 2462: 2456: 2449: 2443: 2436: 2430: 2425:Chardon, F. A.: 2423: 2417: 2410: 2404: 2397: 2391: 2388: 2382: 2381: 2361: 2355: 2340: 2334: 2331: 2325: 2322: 2316: 2315: 2313: 2312: 2295: 2289: 2282: 2276: 2269: 2263: 2260: 2254: 2247: 2241: 2234: 2228: 2221: 2215: 2214: 2212: 2211: 2198: 2192: 2189: 2183: 2180: 2174: 2171: 2165: 2164: 2150: 2144: 2141: 2135: 2132: 2126: 2123: 2117: 2114: 2108: 2107: 2105: 2103: 2084: 2053: 2048:Elizabeth Fenn, 2046: 2040: 2037: 2031: 2028: 2022: 2019: 2013: 2012:Chafe pp. 37–38. 2010: 2004: 2001: 1995: 1988: 1982: 1975: 1969: 1966: 1960: 1957: 1951: 1947:Elizabeth Fenn: 1945: 1914: 1913: 1911: 1910: 1896: 1890: 1887: 1878: 1877: 1875: 1873: 1864: 1856: 1823:Moon-eyed people 1798: 1776: 1760: 1738: 1716: 1704: 1682: 909:In 1832, artist 896:Thomas Jefferson 663:Caddoan language 522: 518: 514: 199:in exchange for 98: 96: 95: 86: 84: 83: 64:Total population 50: 43: 21: 3336: 3335: 3331: 3330: 3329: 3327: 3326: 3325: 3286: 3285: 3284: 3274: 3272: 3268:Pulitzer Prizes 3261: 3260: 3256: 3200: 3123: 3042: 3040: 3038: 3023: 3013: 3011:Further reading 2857:. Bison Books. 2850: 2836: 2835: 2831: 2822: 2820: 2807: 2806: 2802: 2797: 2793: 2782: 2773: 2768: 2764: 2759: 2755: 2750: 2743: 2738: 2731: 2726: 2719: 2714: 2710: 2701: 2697: 2688: 2684: 2675: 2671: 2662: 2658: 2650:Meyer, Roy W.: 2649: 2645: 2636: 2634: 2619: 2618: 2614: 2605: 2601: 2592: 2588: 2584:Fenn (2015), p. 2583: 2579: 2571: 2567: 2558: 2554: 2545: 2543: 2542:on May 23, 2006 2539: 2532: 2528: 2527: 2523: 2514: 2512: 2503: 2502: 2498: 2489: 2485: 2476: 2472: 2463: 2459: 2450: 2446: 2437: 2433: 2424: 2420: 2411: 2407: 2398: 2394: 2389: 2385: 2378: 2363: 2362: 2358: 2341: 2337: 2332: 2328: 2323: 2319: 2310: 2308: 2297: 2296: 2292: 2284:Meyer, Roy W.: 2283: 2279: 2270: 2266: 2261: 2257: 2248: 2244: 2235: 2231: 2222: 2218: 2209: 2207: 2200: 2199: 2195: 2190: 2186: 2181: 2177: 2172: 2168: 2152: 2151: 2147: 2142: 2138: 2133: 2129: 2124: 2120: 2115: 2111: 2101: 2099: 2086: 2085: 2056: 2047: 2043: 2038: 2034: 2029: 2025: 2020: 2016: 2011: 2007: 2002: 1998: 1989: 1985: 1976: 1972: 1967: 1963: 1958: 1954: 1946: 1917: 1908: 1906: 1898: 1897: 1893: 1888: 1881: 1871: 1869: 1862: 1858: 1857: 1850: 1846: 1819: 1812: 1799: 1790: 1777: 1768: 1761: 1752: 1739: 1730: 1717: 1708: 1705: 1696: 1683: 1674: 1648: 1551: 1481: 1417: 1366: 1268: 1263: 1222:Under the 1934 1193: 1184:Executive Order 1116: 1022: 985: 949: 943: 862:Lewis and Clark 835:Lewis and Clark 755:French Canadian 732: 634:in present-day 585: 567:Buffalo Dance: 561: 509:sound symbolism 401:belongs to the 399:Nų́ų́ʔetaa íroo 395:Mandan language 391: 389:Mandan language 373: 226: 209: 189:Siouan language 93: 91: 81: 79: 59: 53: 38: 35: 28: 23: 22: 15: 12: 11: 5: 3334: 3332: 3324: 3323: 3318: 3313: 3311:Siouan peoples 3308: 3303: 3298: 3288: 3287: 3283: 3282: 3253: 3252: 3251: 3246: 3237: 3234:Mandan Indians 3231: 3226: 3221: 3216: 3207: 3199: 3198:External links 3196: 3195: 3194: 3187: 3180: 3165: 3142: 3135: 3122: 3119: 3118: 3117: 3103: 3102:, and Mandans. 3085: 3070: 3058: 3055:Pulitzer Prize 3036: 3021: 3012: 3009: 3008: 3007: 2992: 2985: 2970: 2955: 2940: 2925: 2918: 2903: 2896: 2881: 2866: 2849: 2848: 2829: 2800: 2791: 2771: 2762: 2753: 2751:Bowers 161–162 2741: 2729: 2717: 2708: 2695: 2682: 2676:Meyer (1977), 2669: 2663:Meyer (1977), 2656: 2643: 2612: 2599: 2586: 2577: 2565: 2563:, pp. 299–303. 2552: 2521: 2506:"Tribal Fever" 2496: 2483: 2470: 2457: 2444: 2431: 2418: 2405: 2392: 2383: 2377:978-0313379192 2376: 2356: 2335: 2326: 2324:Newman 255–272 2317: 2299:Catlin, George 2290: 2277: 2264: 2255: 2242: 2229: 2216: 2193: 2184: 2175: 2166: 2145: 2136: 2127: 2118: 2109: 2054: 2041: 2039:Hodge, p. 796. 2032: 2023: 2014: 2005: 1996: 1983: 1970: 1968:Jahoda p. 174. 1961: 1952: 1915: 1891: 1879: 1867:www.census.gov 1847: 1845: 1842: 1841: 1840: 1835: 1833:Plains Indians 1830: 1825: 1818: 1815: 1814: 1813: 1808:from the book 1804:: aquatint by 1800: 1793: 1791: 1786:from the book 1782:: aquatint by 1778: 1771: 1769: 1762: 1755: 1753: 1748:from the book 1744:: aquatint by 1740: 1733: 1731: 1726:from the book 1722:: aquatint by 1718: 1711: 1709: 1706: 1699: 1697: 1692:from the book 1688:: aquatint by 1684: 1677: 1673: 1670: 1647: 1644: 1640:Richard Harris 1567:creation myths 1550: 1547: 1480: 1477: 1458:was used as a 1416: 1415:Mandan economy 1413: 1379:from the book 1375:: aquatint by 1365: 1362: 1309:, North Dakota 1281:from the book 1277:: aquatint by 1267: 1264: 1262: 1259: 1243:Lake Sakakawea 1192: 1189: 1115: 1112: 1039:from the book 1035:: aquatint by 1021: 1018: 984: 981: 942: 939: 839:Mandan Indians 731: 728: 709:Missouri River 584: 581: 575:from the book 571:: aquatint by 560: 557: 556: 555: 549: 543: 537: 531: 435:Mauricio Mixco 387:Main article: 372: 369: 361:Trail of Tears 353:folk etymology 335:(i.e., Mandan 266:Ouachipouennes 237:, aquatint by 225: 222: 208: 205: 183:. Speakers of 165:Missouri River 140: 139: 129: 128: 124: 123: 109: 108: 104: 103: 76: 75: 71: 70: 66: 65: 61: 60: 51: 36: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 3333: 3322: 3319: 3317: 3314: 3312: 3309: 3307: 3306:Plains tribes 3304: 3302: 3299: 3297: 3294: 3293: 3291: 3270: 3269: 3264: 3258: 3255: 3250: 3247: 3245: 3241: 3238: 3235: 3232: 3230: 3227: 3225: 3222: 3220: 3217: 3214: 3213: 3208: 3205: 3202: 3201: 3197: 3192: 3188: 3185: 3181: 3178: 3177:3-89586-213-4 3174: 3170: 3166: 3163: 3162:0-521-29875-X 3159: 3155: 3154:0-521-23228-7 3151: 3147: 3143: 3140: 3136: 3133: 3129: 3125: 3124: 3120: 3116: 3115:0-16-050400-7 3112: 3108: 3104: 3101: 3097: 3093: 3089: 3086: 3083: 3082:1-58218-748-7 3079: 3075: 3071: 3068: 3064: 3059: 3056: 3052: 3039: 3033: 3029: 3028: 3022: 3019: 3015: 3014: 3010: 3005: 3004:0-7876-1088-7 3001: 2997: 2993: 2990: 2986: 2983: 2982:0-87004-419-2 2979: 2975: 2971: 2968: 2964: 2960: 2956: 2953: 2952:1-56037-255-9 2949: 2945: 2941: 2938: 2937:0-16-050400-7 2934: 2930: 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1606:George Catlin 1603: 1598: 1596: 1592: 1588: 1583: 1580: 1574: 1572: 1568: 1564: 1555: 1548: 1546: 1544: 1539: 1537: 1533: 1527: 1525: 1521: 1516: 1514: 1510: 1506: 1502: 1493: 1485: 1478: 1476: 1473: 1472:William Clark 1467: 1465: 1461: 1457: 1453: 1449: 1444: 1443: 1442:Buffalo Dance 1437: 1435: 1431: 1427: 1423: 1414: 1412: 1410: 1404: 1401: 1395: 1391: 1389: 1382: 1378: 1374: 1370: 1363: 1361: 1359: 1355: 1350: 1348: 1344: 1340: 1335: 1333: 1329: 1325: 1319: 1317: 1308: 1303: 1296: 1291: 1284: 1280: 1276: 1272: 1265: 1260: 1258: 1254: 1252: 1248: 1244: 1240: 1236: 1233:In 1951, the 1231: 1229: 1225: 1220: 1218: 1214: 1210: 1206: 1202: 1198: 1190: 1188: 1185: 1181: 1170: 1166: 1163: 1158: 1156: 1151: 1143: 1139: 1137: 1129: 1125: 1120: 1113: 1111: 1108: 1103: 1100: 1099:Variola Major 1094: 1089: 1087: 1083: 1079: 1075: 1071: 1067: 1066: 1060: 1058: 1053: 1049: 1042: 1038: 1034: 1032: 1026: 1019: 1017: 1015: 1010: 1006: 1002: 999: 996: 994: 989: 982: 980: 978: 974: 970: 965: 963: 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3134:, 1–43. 1656:Arikara 1652:Hidatsa 1543:powwows 1464:antlers 1456:scapula 1400:fasting 1354:chunkey 1316:portico 1293:Mandan 1261:Culture 1155:outside 900:Hidatsa 891:Sheheke 874:Arikara 807:Hidatsa 678:Is'tope 651:nomadic 559:History 542:"brown" 536:"tawny" 437:of the 431:Nuetare 427:Nuptare 415:contact 407:Hidatsa 341:Rų́ʔeta 333:Ruptare 312:, etc. 292:Yankton 137:Arikara 133:Hidatsa 117:Hidatsa 113:English 3321:Mandan 3271:. 2015 3175: 3169:Mandan 3160: 3152: 3113: 3080: 3043:17 May 3034: 3018:Mandan 3002: 2980: 2965: 2950: 2935: 2913: 2891: 2876: 2861: 2630: 2374: 2350: 1630:Lakota 1591:meteor 1532:spruce 1513:scalps 1501:tunics 1430:squash 1209:Mercer 1205:McLean 1173:later. 870:Lakota 845:, 1897 770:Apache 766:Horses 757:trade 612:Siouan 474:suffix 329:Nuweta 303:Dakota 246:Mandan 197:tribes 185:Mandan 148:are a 146:Mandan 121:Mandan 97: 85: 58:, 1832 41:Mandan 3236:, PBS 2540:(PDF) 2533:(PDF) 1863:(PDF) 1626:Okipa 1614:Okipa 1602:Okipa 1587:souls 1479:Dress 1426:beans 1388:clans 1347:tipis 1326:near 1057:chief 962:Wales 958:Madoc 927:Okipa 841:, by 606:Some 493:-oʔre 481:-oʔrą 477:-oʔša 455:Welsh 274:Teton 201:bison 177:North 173:Knife 169:Heart 18:Nueta 3277:2015 3173:ISBN 3158:ISBN 3150:ISBN 3111:ISBN 3078:ISBN 3045:2015 3032:ISBN 3000:ISBN 2978:ISBN 2963:ISBN 2948:ISBN 2933:ISBN 2911:ISBN 2889:ISBN 2874:ISBN 2859:ISBN 2628:OCLC 2372:ISBN 2348:ISBN 2104:2017 1874:2015 1600:The 1434:Huff 1428:and 1422:corn 1217:Ward 1215:and 1197:Dunn 872:and 815:Crow 813:and 800:and 779:guns 742:The 703:and 624:Ohio 540:xíre 534:šíre 528:síre 489:-oʔs 429:and 411:Crow 393:The 187:, a 179:and 171:and 144:The 2161:176 1522:or 1460:hoe 1065:sic 921:or 785:). 552:xró 546:sró 521:/x/ 517:/ʃ/ 513:/s/ 505:-rą 501:-ta 397:or 339:or 331:or 308:or 297:or 279:or 54:by 3292:: 3265:. 3130:, 3098:, 3067:12 3065:, 2841:. 2811:. 2774:^ 2744:^ 2732:^ 2720:^ 2508:. 2090:. 2057:^ 1918:^ 1902:. 1882:^ 1865:. 1851:^ 1642:. 1573:. 1424:, 1360:. 1339:CE 1334:. 1211:, 1207:, 1203:, 1199:, 902:. 868:, 792:A 658:. 499:: 425:: 355:. 301:, 290:, 283:, 135:, 3279:. 3179:. 3164:. 3132:9 3084:) 3047:. 3006:. 2984:. 2969:. 2954:. 2939:. 2917:. 2895:. 2880:. 2865:. 2845:. 2826:. 2640:. 2549:. 2518:. 2380:. 2314:. 2213:. 2163:. 2106:. 1981:. 1912:. 1876:. 1029:" 102:) 90:( 34:. 20:)

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