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Charger

also known as Martin Charger

Sans Arc

 

Charger (or Martin Charger) was part of the 1870 and 1875 delegation to Washington. This is the group photo of the Sioux delegation in 1875:

1875 Sioux Delegation

Martin Charger

Charger and Bazil Claymore, Sr.

Another photo of Charger (although labeled Little Bear) with Bazil (or Basil) Claymore, Sr. I don't know the correct date of the photo, but it is one half of a stereograph I found elsewhere entitled "Red Cloud and scout" - obviously wrong. The stereograph was taken by J. Gurney & Son, New York, as printed on the margin.

— Dietmar Schulte-Möhring

In 1833 Martin Charger was born between the present towns of Sturgis and Rapid City in the valley called race track which surround the Black Hills. He died on 27th (16th?) August 1900 at age 59 at the Cheyenne River Agency.

Wa-ana-tan, the Charger, who should not be confused with the famous Cut Head chief of the same name, was the son of Turkey Head and Her Good Road, a Sans Arc/Itazipco woman. He had at least one brother, who was called Little Hawk or by his English name John DeSmet Lewis (born 1841/42).

His father Turkey Head, a/k/a Joseph DeSmet Lewis, who was employed by the American Fur Company as a trader, had been born in 1805 as a halfbreed, the son of a white man called Lewis. Some historians, his brother Joseph and also Charger's own son Samuel had stated that this white man was Meriwether Lewis, the famous explorer, who visited the Sioux villages in 1804. Turkey Head's mother was said to be a Yankton or Teton woman named Winona a/k/a Ikpsa pe win. Some other historians have said that he instead was the son of a trader called Reuben Lewis.

However, as a boy Charger was known by the name of Wowacinye or Dependable. He was told by his father to be always generous to his fellow Lakota tribesmen, which he considered far more important than going to war and earn honor and fame. Nevertheless when he grew older Charger became a warrior in the Itazipco tribe. He went to war against the Crows and joined the Grass Society because of his bravery.

At age 19 he married Walking Hail, a Yankton woman (he later married a second wife called Wasumaniwin or Eliza) and as his family grew he recognized a responsibility for them and he began working for peace between his tribe and traditional enemies. He for example visited and invited the Crows and Arikaras for feasts. At Fort Pierre he led the bands gathered there and talked to others who came there to trade to stay peaceful to the Whites.

In 1860 Charger and several other young men founded the Fool Soldier Society, which later played a prominent part in the rescue of the Shetak captives, who were held by Dakotas in 1862.

Martin Charger led his “friendly” Siksicela band (see Kingsley Bray's post, Sans Arc thread) of Sans Arc to Fort Bennett and Cheyenne River Agency and started farming. Although he was prevented from going to the Fort Laramie treaty councils of 1868 (out of fear of retaliation from present Dakotas for the Shetak rescue) he went to Washington as a delegate in 1870, 1875, 1888, and 1892.

In August 1900 he became ill and died. He left behind two sons, Samuel (who later wrote a biography on his father) and Harry Charger and two daughters, Sophie Left Handed Bear and Jane Grey Bear.

(The above is part of what I found in several sources. Please add information and/or correct me. Thanks!)

— Dietmar Schulte-Möhring

"As the Lewis and Clark Corps of Discovery left St. Louis in the spring of 1804, written history and oral history would eventually collide. The collision came in the form of questioning whether or not Meriwether Lewis fathered a son with an Indian woman named Ikpsapewin during the expedition.

"Oral history that has been passed down for generations does name Meriwether Lewis as the father of Turkey Head (also known as Long House; Zomi; Joseph Lewis DeSmet). An old fur trader named Louis LaPlant muddied the waters even more by saying that the father of Turkey Head was Reuben Lewis, a fur trader. Speculation then came up that possibly Lewis’s brother Reuben could have been Turkey Head’s father, but records cannot, at present, be found that place Reuben Lewis in the area at the time of Turkey Head’s birth in 1805.

"The timing of Turkey Head’s birth coincides with the passing of the expedition, but a story that was passed down through Turkey Head’s family could be why many historians have dismissed the story. In an interview with Sunshine Magazine in 1923, Samuel Charger, Grandson of Turkey Head, told a reporter that when Turkey Head was about 17 years old he took part in a skirmish with members of the Ree Tribe; he made his escape from the fight without counting coup, which would have been considered to be an honor. Shortly after this he returned home and decided to find his father.

"Charger goes on to say that Turkey Head went down the river with some traders and found his father. His father recognized him as his son and Turkey Head also said he had two half sisters who adored him and wanted him to stay. But since he had been raised among the Indian people he only stayed over the winter and returned home in the spring.

"This one small story may seem insignificant, but it is the one that has made many dismiss the possibility that Meriwether Lewis could have been Turkey Head’s father. The year Turkey Head went down the river was 1820 and Meriwether Lewis had been dead for over ten years at that time. His brother Reuben had returned to Virginia and wouldn’t marry for another few years, neither brother had any white children.

"Perhaps Turkey Head did go down river and was recognized by someone other than the Lewis family, perhaps it was the Chouteau family who had been not only the hosts to Meriwether Lewis, but partners in the fur trading business with his brother Reuben. Turkey Head’s tale to his family could have been just to save face after what he had considered to be a dishonorable act in the battle with the Ree. Something definitely happened when Turkey Head traveled down the river within the next decade he would have employment at Fort Pierre Choteau as a trader under the jurisdiction of Jacob Halsey, Bourgeois of the post. He would also within that time frame come into Mary Sarpy’s (White Woman) life as her step-father.

(...)

"By 1833 Turkey Head and Her Good Ground had Wowacinye (later known as Martin Charger, half brother to Mary Sarpy) the first of their four children together. But the union was to be fairly short; by 1850 Her Good Ground had left Turkey Head and married a man named John Split. “She was a fickle woman,” a niece once said of her, when asked about the numerous marriages. But fickle or not, Her Good Ground managed to raise her two daughters by Sarpy and Martin Charger and the other children she had and instill them with strength and pride."

[Online source no longer available.]

— Dietmar Schulte-Möhring

At age 19 he married Walking Hail, a Yankton woman (he later married a second wife called Wasumaniwin or Eliza) and as his family grew he recognized a responsibility for them and he began working for peace between his tribe and traditional enemies.

wa=snow
su=seed
wasu=hail
mani=walking
win=woman

wasumaniwin=walking hail woman

THIS COULD BE THE SAME WIFE...DAKOTA LANGUAGE FOR THE SAME NAME...JON

— gorkinoff

Yes, this seem to be a typo in Milred Fielder's "Sioux Indian Leaders" (Superior Publishing, Seattle, 1975), which took the information probably from Samuel Charger's biography. Here is the full quote (page 84):

Following Indian custom, Martin Charger had two wives at the time, Walking Hail and Wasumaniwin, or Eliza. To set an example for the others, Martin married Eliza in the Christian church to comply with the laws of the state. (...) If the white man´s law said one wife must be married legally, and only one, Martin did so.

Now, is Eliza the second wife? And if so, why didn't he marry his first wife Walking Hail in church?

Mmmh. I assume that probably Walking Hail is Eliza... then who is his second wife?

... a later portrait of Charger in Washington, 1888:

Charger

— Dietmar Schulte-Möhring

Charger's name is properly pronounced Wa A natan. In Lakotiya, about eighty percent of the time the accent is on the second syllable. Charger is the brother of my two greats grandmother Mary Sarpy, a/k/a Wasicu Win, which I prefer to translate as American Woman. If Wasicu Tasunke is American Horse then it stands to reason that Wasicu Win is American Woman.

I believe the so-called white man next to Charger is his Metis' brother-in-law Basil Clement (now Claymore). Please change the "White Man" to Bazil Clement or Basil Claymore, Sr. He was Charger's tahanku or brother-in-law having married Mary Sarpy or Sarpee. He was half Indian; his mother Lizelle DuMont was listed as Indian on her wedding certificate (married in 1796) the proof is in the Archive at St. Louis, Missouri. Also, in some of the probate records he was identified as an Indian by those who knew and lived with him from the Siksiliya Itazipco.

— matotanka

The picture identified as Bazil Clement (Basil Caymore) doesn't resemble pics I have of Old Basil- he was my great-grandfather- but most of what I have seen were later in life. Matotanka, when you say Basil was 1/2 indian, do you mean Lakota or Cree?

— jnel1956

Here is another portrait of Martin Charger, taken from a delegation photograph in 1889:

Martin Charger

— Dietmar Schulte-Möhring

Are there any other stories about Martin Charger and his Fool Soldiers Society, a/k/a Crazy Band? I have this: In Nov. of 1862, this band was envolved in the rescue of white captives that were taken from Lake Shitake (Shetek/Shetak) in Minnesota, and were held prisoner by Chief White Lodge. The Fool Soldiers were able to negotiate their release and escaped unharmed with the captives. White Lodge and his warriors launching a surprise attack on the band with the intent to take back the captives but failed. Swift Bird (CR-659) was given command of the rear gaurd. His order was to shoot and kill White Lodge at the first sign of hostile intentions. This was the famous Swift Bird (CR-659) known for being a courageous supporter of Martin Charger and his Fool Soldier Society. Members of this band were well known to be respected and also feared. South Dakota historical sites and points of interest: 1947 Cheyenne River Agency III, "Home of the Crazy Band who rescued the white captives from the hostiles". Any more help on this? (SDSHC,vol. 22, 1946, p. 11-13, vol. 11, 1922, p. 235, vol. 27, 1954,p.85-87,Oahe Historical site no. 504, 133.7, L-1540&South Dakota State Highway Commission).

— swiftbird659

Fool Soldier Band
By Patti A. DeCory

"In 1860 Kills Game and Comes Back, an Itazipco or Sans Arc warrior, had a vision/dream which he shared with his friend Charger. Together they gathered some friends to interpret the dream and then formed a society based on non-violence and helping all people. This new philosophy was viewed with skepticism and these young men were ridiculed by their neighbors as “Fool Soldiers.”

"Once the Fools Soldiers knew where the Santee were they began organizing. Since they believed in non-violence, they had to be prepared to negotiate the rescue of the captives. They collected extra food and blankets to use for trade as well as coffee and sugar to use for the feast they would need to give the Santee before the bargaining began.11 They traveled north on the east side of the Missouri and after a day they came across Bone Necklace’s Yanktonais camp and were joined by two more young men. As they continued north the group included (Martin) Charger, Kills Game and Comes Back, Four Bear, Mad Bear, Pretty Bear, Sitting Bear, Swift Bird, One Rib, Strikes Fire, Red Dog, Charging Dog, and the two Yanktonais Don’t Know How and Fast Walker."

"White Lodge had a change of heart and decided to reclaim his captives. Swift Bird mounted a rear guard action that was mostly bluff and was able to keep everyone safe and moving south."

What do we know about the particular members of the Fool Soldiers?

Charger and Kills Game and Comes Back were Itazipco. Swift Bird was Two Kettle. Mad Bear was the renown Yanktonais leader, wasnt he? Anything more?

— Dietmar Schulte-Möhring

I was very interested to run onto your thread on Martin Charger. His older half-sister, Mary Sarpy, was my greatgrandmother and his brother-in-law, Bazile Clement (Claymore) was my greatgrandfather. Much is known about Mary because of her connection to the Chouteau family of St. Louis through her father, Thomas Lestang Sarpy. I did note some comments on Bazile's antecedents that I would like to further comment on.

He was born in 1824 at Rocky Mountain House in what is now Alberta, Canada. His father was Antoine Clement, who worked with the Northwest Fur Co. and was also a free trader. His mother was Marie Louise (Lizette) Dumont. Lizette was not a Cree, as I thought and as the commentator noted, but a Sarcee, which is an Athabascan tribe. Her father was Jean Baptiste Dumont and Josephte or Josette, Sarcee. They were members of Louis Pichet or Peechee's band of Metis Cree.

— 1940utch

I have some old familyy records related to Martin Charger, the leader of the Crazy Band. It's about John Split or Ka Sle, CR-484, (1845-1914). Has anyone ever heard of these people in Martin Charger's family history? I show John Split's first wife was Jennie Split, C. R.#2820, she died on Jan 26 1911. His second wife was Mary Fire Thunder, a/k/a Alice Around the Earth, Mrs. Samuel Spotted Hawk, Mrs. Don't Eat Dog, Mrs. Pretty Sounding Flute, Mary Flute, Left Hand Woman, and Turning Earth. L.B.#165. She was born in 1854 and she died on Dec. 14,1929. Mary was the first wife of Fire Thunder L.B.#166 before her marriage to John Split. Hurt Another, C.C.#16 was a uncle of John Split on his mother's side. Martin Charger or Runs After, C. R.#? was a brother of John Split. Saliva/Spit (Imnistan) or Smoke Hide Moccasin, P. R.#3452 was a 1/2 brother of Split he died on Jan 08 1919. Iron Shell, P. R.#3728 was a 1/2 brother of Split. John DeSmet, L. B.#399 was a 1/2 brother of Split and Mary White Woman, C. R.#? was a 1/2 sister of Split. Do you or anyone else show this same info on Martin Charger and these family members?

— swiftbird659

Quick note: the Saliva/Spit (Imnistan), a/k/a Smoke Hide Moccasin, from Pine Ridge, is the same man Foam mentioned as the father-in-law of Fire Thunder the Oglala (Oyuhpe band, born 1849). See the Fire Thunder thread under Oglala.

— Kingsley Bray

That is indeed a very old photo of Martin Charger and Bazile Claymore. They would be brother in-laws thru Mary White Woman. Here's a statement by Bazile Clamore Sr.: "I am eighty six years of age; that I came to this tribe (CR) of Indians sixty six years ago; that I was married to a half breed Indian woman named Sarah Pierre known by her Indian name as White Woman that I married this woman about the 19th day of November,1845, according to Indian rites and customs of that time; and that she was a duly recognized member of the Sans Arc band of Sioux Indians; that on or about April 13th 1880 we were remarried according to the rites and ceromonies of the Protestant Episcopal Church and during the year 1885 was again remarried this time according to the rites and ceremonies of the Roman Catholic Church and lived with her for about sixty years or until the time of her death, that I have always considered myself a member of the Sioux tribe and have been looked upon by the Indians as a member, that I was sent by the Indians as one of their delegates to make the Treaty of 1868, and that I signed the Crook Treaty, in 1889, that when the Government began to issue rations after 1868 I received my share of rations for myself and my wife and children, and always received rations until Agent Beemer took charge of the Agency at Fort Bennett, and that I have never left the reservation since first coming to same. Bazile Clamore Sr. 11th day of Aug. 1908."

Both Martin Charger and Mary White Woman are mentioned in the heirship case of John Split, a/k/a Ka Sle C.R. # 484. The following half blood kindred on his (John Split) mother's side of the family being: John De Smet, L.B. #399, half brother, the following children of his predeceased half sister, Mary Claymore or White Woman (Wasicunwin or Wasioawin) : Joe or Joseph Claymore, S.R. #19 Antione Claymore, S.R. #426; Peter Claymore C.R. #620, Bazile Claymore, Jr., C.R. #906, Charles Claymore, C.R. #624, John Claymore C.R. # 621, all nephews; and Julia Claymore Pearman, C.R. #715, Margurite Claymore Arpan, C.R. #1965, and Louse Claymore Hiat, C.R. #1363, nieces. He (John Split) was also survived by the following children and grand children of his predeceased brother, Charger (Martin Charger) or Runs After, who taken by representation as follows: Samuel Charger, C.R. #327, nephew, Chunky Girl or Mrs. Sophia Left Handed (Hand) Bear, C.R.#2712, niece. William (Zomi) Promise or Once Called, C.R. #2226, and Joshua Promise or Once Called, C.R. #2227, grandnephews (sons of Mary Promise or Once Called or Ounglakewastewin, who died on March 3, 1907 and who was a daughter of decedent's predeceased brother, Charger or Runs After). Adelia Charger (now Mrs. Laurence Meeter), C.R. #2658, grandniece, and Rufus (Allotted as Martin) Charger, C.R. #2659, grand nephew (children of White Bird or Harry Charger C.R. # 325 who died on January 1, 1907 and who was the son of decedent's predeceaced half brother, Charger or Runs After), and Louise Gray Bear (now Mrs. Paul High Bear), C.R. #301, grandniece (daughter of Jane Gray Bear who died in April, 1901 and who was the daughter of decedent's predeceaced half brother, Charger or Runs After).

On Mar. 24, 1904, the following proceedings occurred in the Senate in connection with this amendment, then proposed, and there was printed as part of the record on that day an article which had been prepared by Mr. Doane Robinson, secretary of the State Historical Society of South Dakota, and published in The Dakotan Aug., 1902, and which is the result of a careful investigation of the events referred to in the present amendment: " That the Secretary of the Treasury be, and he is hereby authorized to include the payment sum of $200 each to Pretty Bear, Rattling, Swift Bird, Strike the Fire, Come Home and Kill the Enemy, Four Bear, of the Cheyenne River Reservation, in South Dakota, and Fast Walker, Mdoka, Red Dog, Black Eagle, Don`t Know How, Black Cloud, Fool Dog, and Walking Crane of Crow Creek Reservation in South Dakota and Mad Bear of Standing Rock Reservation in South Dakota and North Dakota all Sioux Indians, or there heirs, to reward them for services and sacrifice of ponies in accomplishing the rescue of Mrs. Julia Wright, Mrs. Emma Duly and six children all white persons, captives in the custody of the White Lodge bands of Sioux Indians in Nov. 1862 near the mouth of the Grand River, Dakota Territory".

Of these members of the Crazy Band Martin Charger, Swift Bird, Strikes Fire, Four Bear, Pretty Bear, Mad Bear and Sitting Bear are still alive. They reside upon the Cheyenne River Reservation and are men of distinction among their people. The live in substantial houses, own excellent herds of cattle, and they are consistent members of the Protestant Episcopal Church. On more than one occasion since, as young savages they sacrificed everything they possessed and at great personal hazard rescued the white captives. As above related, they have rendered invaluable services to the whites. During the Custer war of 1875-76 they stood as a wall of rock between the hostiles and settlements, and again when the Massiah craze swept over the Sioux Nation in 1890. These men serene and unmoved by the popular clamor, counseled calmness among their people. They organized their young men together for active resistance to the hostiles if thier services should be required. They number more than the United Sates Army and the State militia combined. They rendered the white settlements east of the Missouri safe from the attacks of predatory bands of dancers. When the circumstances surrounding this case are considered; when Dakota country as it was in 1862 is taken into account; when the condition and environment of these young Tetons, unschooled beyond the influence of the missionaries, unpromted to the heroic action which they performed, except by the instincts of humanity, unrewarded and without the hope of reward, are reckoned with, I submit the record of the world`s history will be searched in vain for a parallel. Doane Robinson.

— swiftbird659

Bazile Claymore. He was my g'grandfather on my mother's side. I have done considerable genealogical research on him and, up until a couple of years ago, also thought that he was of Cree descent. In his later years, he tried to hide his Indianness. He told some historian he was of French-Spanish blood & his father was Charles Clement of St. Louis. In fact, Charles Lake was his brother-in-law, having married his older sister. Bazile was the son of Antoine Clement and Marie Louise (Lizette) Dumont. He was born January 1824 at Rocky Mountain House in what is now Alberta. Clement was a French-Canadian, employed by the Northwest Fur Company. Lizette was, ostensibly, the daughter of Jean-Baptiste Dumont and Josepte (Josette) Sarcee, who I though was a full-blood Cree. I though Sarcee was another name for Cree. I found out later that the Sarcee are an athabascan people, who often allied with the Blackfeet against the Cree. A couple of years ago, I ran onto a web site, Dictionary of Canadian Biography Online (www.biographi.ca). This story emerged. J-B Bruneau took as an Indian wife, Josette Sarcee, in the late 1780's. They had one child. In 1794, he went back to Canada & turned her over to Dumont. This was done in those days. The first child of Dumont & Josette was Gabriel, born 1795. They had several other children, including Isadore, who was the father of Gabriel Dumont, Riel's general. I'm runnin out of space, so I'll do another post to finish this. Frank Ducheneaux

Matotanka: Further on my reply to your Clement-Claymore post. In going thru my material for this reply, I found something interesting. My info indicates that Lizette was born ca. 1790. Women married as early as 16. If Lizette married Antoine at that age, it would have been ca. 1806. This would be consistent with the probable birth date of her oldest child, Antoine Michel. There were at least 3 other children between Antoine Michel and Bazile; Katherine, Pierre and Joseph. If the birthdate of Lizette is ca. 1790, she would not have been the daughter of Dumont, but of J-B Bruneau. When Bruneau turned Josette over to Dumont, Lizette would have been a very young girl and simply adopted by Dumont. When Bruneau came back, he wanted Josette back, but Dumont would not return. Maybe Bruneau wanted his daugther back. Dumont went to Canada for 2 years sometime in the late 1790;s or early 1800's & turned Josetee (and family) over to a man name Durant or Durand. When he came back, he wanted her back, but Durant refused. Dumont took her forcibly.

If all of this is true, Bazile was 1/4th Sarcee and I am 1/32 Sarcee.

— 1940utch

Aug. 25 1883, "I was born right here fortynine years ago and I know a good many of our Great Fathers ways. The Great father has already taken the best part of our country and i do not see why he wants more of it. On the east side of the Missourri River is the best land. When the Great Father asked us for it we gave it to him. He promised to give us something for it so that we might be able to live. The Great Father has thrown that country open to the whites and it is full of them now. He bought that strip of country but has not paid us one half of what was promised. He asked us for the Black Hills country which is good farming land and we had to give that up also. The Great Father owes right now for promises made in the past and we want you to get that for us. If these promises had been fulfilled we would feel differently from what we do. When we made the treaty for the country east of the Missourri River the Great Father promised to give us cattle every year and tools to work our land with but we have never received them. He promised the same thing in the Black Hills treaty and the promise has never been fulfilled yet and we are asked to give up more of our country? We have made treaties twice for these same cattle and have still not received them. We do not want to sign any more papers. My friends we are poor and ignorant and we want you to take pity upon us. We have waited and waited in vain for the fulfillment of these promises. Do you take us for men or beasts? I think we are treated like dogs! I am trying to be like the white man. I work so much it makes me poor. We have very little of our country left now. We have sold most of it and received nothing for it. God has made us all alike both whites and Indians and he might be angry at the way we have been treated." Chief Martin Charger

— swiftbird659

Comparing these portraits, I have little doubt that they show the same man:

Martin Charger

Martin Charger

My conclusion: both photos show Martin Charger. There are plenty of photographs of him to compare with. The photo [above] is not Pretty Bear.

So this is Charger's portrait in 1870:

Martin Charger

Martin Charger, 1870

— Dietmar Schulte-Möhring

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