Little Bighorn National Monument

Contract for a Project Set in Stone

In the summer of 2007, I was contracted to redesign the Cheyenne Indian Memorial Panels at the Little Big Horn National Monument in Crow Agency, Montana. These panels are solid granite and any content was to be etched in for eternity: refurbished every 20 years. The Little Coyote administration contracted me, along with my group the Contrary Boys, to research, organize, and design layout for Cheyenne photographs, color drawings, maps, quotes, and other archival material relevant to the Cheyenne involvement at the Battle of the Little Big Horn on June 25, 1876. My duties and responisibilities were to work with the Northern Cheyenne Administration, Cultural Commission, and Tribal Historic Preservation Office to finalize a panel design that honored our fallen warriors. Below are the descriptions of three panels that will be constructed. Keep in mind that these were not the final drafts, as they will be revealed when construction of these panels are complete. These drafts are, however, one of the final drafts before any last changes were made.

Panel I - The Cheyenne Nation and Long Hair (click image to enlarge)

This section of the first panel focuses primarily on the relationship between the Cheyenne people and General George Armstrong Custer, known to the Cheyenne as Long Hair. Both the Northern and Southern Cheyenne Tribes signed the second Fort Laramie Treaty in 1868. Among other things, this treaty outlined the lands designated as Cheyenne country, detailed diplomacy for peace, and also affirmed tribal sovereignty concerning criminal jusridiction. Nevertheless, while Cheyenne warriors were out hunting on November 26, 1868, Long Hair attacked Black Kettle's village and massacred nearly 200 Cheyenne and Arapaho men, women, and children. Soon after, a group of Cheyenne warriors captured a small group of Long Hair's command. The warriors held these captives in hopes to lure Long Hair back, so the warriors could punish him for his cowardly act of genocide. Long Hair never returned but the white soldiers were all killed. And the Cheyenne war dancers composed a victory song that is still sung during modern Cheyenne victory dances.

Long Hair met Stone Forehead in the Medicine Arrow Lodge a year after Washita to secure peace. As described in the panel, Stone Forehead poured ashes on his boot telling Long Hair that if he were to kill another Cheyenne, his entire command would be destroyed. Modern Northern Cheyenne artist, James Rowland, drew the ledger-style peice depicting the Medicine Arrow Lodge, Stone Forehead pouring ashes on the boot of Long Hair, and the then six warrior societies of the Cheyenne Nation.

A section of the Panel visually represents the original organization of the Cheyenne band system. There were four chiefs designated by the community for each of the 10 bands: which made 40. Then four principal chiefs were selected from these 40, making a total of 44. The Buffalo Hat and Sacred Arrows served as the spiritual center of life for all Cheyennes.

This panel also shows the Cheyenne homelands from the perspective of the Cheyenne worldview (Cheyenne Country, 1750-1875). At the center of the land was Noavose (Bear Butte). The land of the Northerners was called "The Beloved North," which white settlers and the United States sought after for its fertile soil, lush rivers and streams, and abundance of game. At the center of the "Beloved North" was the Black Hills, which the Cheyenne spiritually shared with their allies and kin, the Lakota: in particular the Oglala. This spiritual relationship still exists among traditional Cheyenne and Oglala. The Great Sioux and Cheyenne War began with the discovery of gold in these sacred mountains. It is said that nearly $400 billion worth of gold and silver had been taken out of these mountains since the first trespass of settlers in 1870. Yet the Northern Cheyenne and Oglala communities are still the poorest in the entire U.S.

Panel II - The Cheyenne Nation and Long Hair (click image to enlarge)

This panel has sections thatfocuse on the two different spiritual bands of the Cheyenne that eventually became the Cheyenne Nation. This band is known as "The People Like Us;" and were said to be named by the So'taa'eo'e people since, as the So'taa'eo'e described, "they are the people who are like us." "The People Like Us," or the Cheyenne proper, are represented by a glyph of Noavose (Bear Butte). This mountain is sacred to "The People Like Us" because it is where the Cheyenne prophet Sweet Medicine recieved, among several teachings, the Sacred Arrow covenant.

The second spiritual band of ancient Cheyenne are called "The People Left Behind." It is said that this band was named by the Tsetsehestahese people, since the Cheyenne proper did remember in the ancient times when they had to leave a group of Cheyennes behind. This image is the most popular symbol of modern Cheyenne. It is said to have originated from a paint design from the So'taa'eo'e ceremony, the Medicine Lodge or Sun Dance.

TSEHME’ETANO’TÓHEVÓSE NOTÁXEO’O TSEHNA’HEVÓSE, HAA’ÊSTA’EHE TSEHVONANÊSE, JUNE 25, 1876.
IN REMEMBRANCE OF OUR FALLEN, WHERE LONG HAIR WAS WIPED OUT, JUNE 25, 1876.

In the center of the panel the above text is written in both english and Cheyenne. This portion is self explanitory.

This panel has two quotes from Cheyenne warriors. These quotes reveal the Cheyenne perspective of the Battle of the Little Big Horn Battle. Wooden Leg clearly states that it was not the Cheyenne who were the aggressors, instead the Cheyennes were protecting themselves. Young Two Moons reveals that the day was a unique one; that it was quite peaceful, even after the battle.

This panel also lists the names of the Cheyenne warriors who were killed in both english and Cheyenne.

Panel 3 - Eyewitness Accounts of the Battle (click image to enlarge)

The eyewitness accounts are from the leaders of the Cheyenne warriors who were the first to meet Long Hair's command. American Horse's testimony is probably the most popular. White Bull's details prove the Cheyennes dominated during the battle.

These eyewitness accounts describe how the Cheyenne warriors took the American flag from soldiers. The most popular account is when Yellow Nose captured a flag and counted coup on a soldier with the flag. Today during both Northern and Southern Cheyenne celebrations, cryers tell that from that day foward, the Cheyenne people own the flag; that no other tribe and no other country had captured the American flag. Below is the ledger drawing by Yellow Nose, himself, capturing the flag. There are the final two eyewitness accounts from Jacob Tall Bull and Brave Wolf.

Thank you for viewing and please keep up to date with events at the Little Bighorn National Monument. The final panels will be revealed in 2010.

Article by Leo Killsback.