‘In the Hollow of my Hand’: Library’s Local History Room features display highlighting Native American life and culture of Central Illinois

Around the time white settlers began flooding into Tazewell County in the 1820s, Potawatomi War Chief Senachwine compared the settlers’ numbers to the blades of grass on the prairie, while the chief could take all of his people and “place them in the hollow of my hand.”  After futile efforts at resistance and co-existence, the native tribes of our area finally were expelled in the mid-1830s. Some of the stories and memories of the original peoples of Pekin and Tazewell County will be recalled this Columbus Day by Pekin Public Library’s Local History Specialist Jared Olar, who will present a program titled “In the Hollow of my Hand” in the library’s Community Room at 9:30 a.m. Monday, Oct. 10. The library also has a display that spotlights Central Illinois’ Native Americans in the Local History Room.

Displayed here are images of: the war club and grave marker of Senachwine, Pottawatomi War Chief, who resided near the future site of Washington, Illinois, during the 1820s; the text of two speeches of Senachwine on the plight of the Native Americans of Illinois; Black Hawk, a leader of the Sauk and Fox who fought to resist the expulsion of his and other tribes in 1832; and a map showing the various expulsions of the Pottawatomi bands from Michigan, Indiana, and Illinois.

Displayed here are an array of images of Chief Shabbona of the Pottawatomi and his family, who is recorded as having camped in Pekin around 1830 (though his camps usually were in northern Illinois, and he and many members of his family are buried in Evergreen Cemetery, Morris, Illinois). In the image on the left, Shabbona wears the distinctive Pottawatomi turban. Also shown is Mimikwe or Miomex Zebequa ‘Po-ka-no-ka’ (1778-1864), daughter of Daniel Topinabe Bourassa (1758-1826), a Pottawatomi chief in Michigan, who was the chief of Shabbona’s three wives. Two other family members are also shown: Shabbona’s daughter Modwe Quah, and his great-granddaughter Josephine Marshno. Another photograph shows a line of Native American wigwams along Pekin’s railroad tracks during a community fair in the early 1900s which included a commemoration of the Pottawatomi and Kickapoo who lived here until they were forced to leave in the mid-1830s.

In this display is a reproduction of artist George Winter’s 1837 sketch of Kee-waw-nay Village, near Bruce’s Lake in northern Indiana, which depicts Pottawatomi life. Note the distinctive turbans, like that which Chief Shabbona is known to have worn. Also in this display are maps showing the areas where the Illiniwek, Pottawatomi, Kickapoo, and other tribes lived around the time that white settlement began to increase in Illinois. Copies of two historically significant letters of Ninian Edwards that describe the locations of the tribes and chiefs in Illinois while he was territorial governor of Illinois, are also shown. According to Edwards, in May 1812 the future site of Pekin was then the dwelling place of Kickapoo chief Lebourse Sulky.

An array of historic maps from the “Indian Villages of the Illinois Country” collection are here displayed.

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Tribal customs of the Central Illinois Pottawatomi

This is a reprint of a “From the Local History Room” column that first appeared in November 2014 before the launch of this weblog.

Tribal customs of the Central Illinois Pottawatomi

By Jared Olar
Library assistant

A few weeks ago, we glimpsed the life of the Pottawatomi War Chief Senachwine, who lived with his tribe in Washington Township during the 1820s when settlers began to pour into the future Tazewell County. This week we will take a look at the customs of the Pottawatomi of central Illinois, as they were remembered by pioneer settler Lawson Holland, who knew Senachwine for about 10 years before the chief’s death in the summer of 1831.

Holland’s memories of the Pottawatomi were collected by Charles C. Chapman, who included them in his “History of Tazewell County” (1879), on pages 675-676.

“The peculiar habits of these time-honored natives were naturally a deep curiosity to the whites,” Chapman writes, “and from the well-stored memory of Lawson Holland we were enabled to gather some facts and incidents which we place upon the records of this work, knowing that only a few years could pass ere they would have been lost in the debris of time.”

The first of Holland’s recollections had to do with how the Pottawatomi hunted turtles to eat. Chapman writes, “The preparations incident to this journey are somewhat extended. Two horses are placed side by side, and a blanket stretched between them, and the party start for the streams. The turtles are thrown in this blanket, and when a full load is secured they are carried to the camp, and a large kettle filled with water is placed over the fire, and in the boiling chauldron (sic) the living turtles are thrown, until the kettle is filled. When thoroughly boiled, the meat is plucked from the shell and eaten.”

Holland also recalled a sacrificial tradition, “which has existed among the Pottawatomies for ages, . . . that at a certain time of the year, a deer must be killed and eaten without breaking a single bone. This performance is entered into largely, and the greatest caution taken to secure the animal without a bone being broken. It is then roasted, and the meat eaten with the greatest possible care. The remains are then gathered up, placed in the skin of the animal and buried.”

Holland also observed that the higher status members of the tribe would display their wealth and status with ornamental jewelry and “piercing the nose and ears, from which hang large rings and bells; also bells attached to a strap bound around the leg or ankle.”

Pottawatomi marriage customs, according to Holland, included a clearly delineated division of labor between the two sexes. Chapman writes, “In marriage the women promise to do all the work, such as skinning animals, dressing hides, building tents, and performing all the manual labor, the males only furnishing the necessities of life. The marriage covenant is made by the exchange of corn for a deer’s foot by the parties to be united, and is a time of great solemnity.”

Polygamy was practiced among the Pottawatomi – the online essay “Potawatomi War Chief (1744-1831) Chief Senachwine” says Senachwine reportedly had three wives and could not be persuaded to give up polygamy even after he was baptized as a Christian. The Pottawatomi also punished adultery severely. Chapman writes, “The punishment for adultery is cutting off the nose; the first offense being punishable by a small piece, the second a larger one, and the third cuts it to the bone. These are rare cases, however, both sexes having a high regard for purity and virtue.”

The last Pottawatomi custom that Holland remembered had to do with their burial customs. “In the winter the dead are entombed by standing the body upright, around which is placed poles run in the earth,” Chapman writes.

Besides his memories of Pottawatomi custom, Holland also shared some anecdotes of his family’s interaction with the native inhabitants of the county. One of his recollections was of an occasion when Holland’s wife had boiled water to use for washing. A Pottawatomi woman came into her cabin and either fell or sat in the tub. “Her cries called the braves, who lifted her out and carried her to the wigwam,” Chapman writes.

Another of Holland’s anecdotes was of an occasion of violence between the Pottawatomi and the early settlers. This is how Chapman relates Holland’s recollection:

“One day, when Lawson was a boy, and while the family were at dinner, and a Frenchman, named Louey, who was stopping with them, had finished his meal, lighted his pipe, and was leisurely smoking outside the cabin, a stalwart Indian came down the trail and demanded his pipe, which was refused. The Indian then drew his tomahawk and drove it into his skull. Holland and old man Avery, who was there at the time, rushed from the cabin, and Avery grappled with the redskin. He sounded the war-whoop, and in a twinkling the little band of whites were surrounded by hundreds of the swarthy tribe. The Chief [Senachwine], taking in the situation, drew his war-club and struck at Avery with this deadly weapon, but Avery’s quick eye dodged the blow, and the instrument was buried in a large tree behind him. It was a perilous moment and there seemed to be no earthly escape for this little band of pioneers, but [Lawson’s father] was regarded as a friend, and his counsel was at all times sought. The Indians then had a war-dance, and returned to their camps, and peace and quietness was again restored. This occurred in 1822.”

Shown is the war club of Pottawatomi War Chief Senachwine. A story from early Tazewell County settler Lawson Holland tells of an altercation between pioneer settlers and the Pottawatomi in 1822 in which Senachwine wielded his war club.

#lawson-holland, #pottawatomi, #preblog-columns, #senachwine, #washington

Senachwine, war chief of the Pottawatomi

This is a reprint of a “From the Local History Room” column that first appeared in November 2014 before the launch of this weblog.

Senachwine, war chief of the Pottawatomi

By Jared Olar
Library assistant

When settlers of European descent first began to make permanent dwellings during the 1820s in what would soon become Tazewell County, they found the area inhabited by Native American tribes. The most numerous of the tribes was the Pottawatomi, who had villages in the county’s northern townships, as well as a large village at the future site of Pekin, where they were led by a chief named Shabbona.

As this column has previously related, Shabbona was a member of the Ottawa tribe who had married the daughter of a Pottawatomi chief and succeeded to the headship of his wife’s group of Pottawatomi after her father’s death. Shabbona and his family are reported to have camped to the south of where Pekin’s pioneer settler Jonathan Tharp had built his log cabin in 1824. Other Pottawatomi in the area were headed by a chief named Wabaunsee. During the Black Hawk War of 1832, however, Shabbona and Wabaunsee refused to join Black Hawk’s uprising, and Shabbona even gave active help to white settlers, warning them of impending attack. Consequently, after the war, Shabbona and Wabaunsee were rejected as chiefs, and, according to the online essay “Potawatomi War Chief (1744-1831) Chief Senachwine,” the Pottawatomi instead chose as their leader Kaltoo, also called Ogh-och-pees, eldest son of the Pottawatomi War Chief Sen-noge-wone.

In central Illinois, Sen-noge-wone is more usually called “Senachwine.” In his “History of Tazewell County,” Charles C. Chapman spells the name “Snatchwine.” He and his people dwelt in and near what would become Washington Township. On pages 674-676, Chapman records some memories of Lawson Holland, an early white settler of Washington Township. Holland’s memories included recollections of Chief Senachwine and of the customs of the Pottawatomi of the area. Holland knew Senachwine for about 10 years, remembering him as often despondent.

Chapman writes that Senachwine “was honored and loved by all the braves,” and that “his word was law, and his presence and council always sought in times of disturbance or trouble. Among the whites he was generally honored and respected. To them he always extended the hand of welcome, and the fatted deer of the forest was brought to their door in token of good will.”

Chapman’s account of Chief Senachwine also includes the transcript of a lengthy speech of the chief’s. According to Chapman, Senachwine gave the speech around 1823 when he “found out the whites were becoming alarmed, and called a council with the whites, to talk. He spoke about four hours.”

“When you palefaces came to our country we took you in and treated you like brothers,” Senachwine said. “We furnished you with corn and gave you meat that we killed, but you palefaces soon became numerous and began to trample upon our rights, which we attempted to resist, but was whipped and driven off. This is returning evil for good. The graves of my forefathers are just as dear to me as yours, and had I the power I’d wipe you from the face of the earth. I have 800 good warriors, besides many old men and boys, that could be put in a fight, but this takes up a remnant of these tribes since the last war. I believe I could raise enough braves, and taking you by surprise, could clean the State. I know I could go below your capital and take everything clean. But what then? We must all die in time. You would kill us all off. You tell me that you have forbidden your men to sell whisky. You enforce these laws and I stand pledged for any depredation my people shall commit. But you allow your men to come with whisky and trinkets and get them drunk and cheat them out of all their guns and skins and all their blankets, that the Government pays me yearly for this land. This leaves us in a starving freezing condition and we are raising only a few children compared to what we raised in Old Kentuck, before we knew the palefaces. Some of my men say in our consultations, let us rise and wipe the palefaces from the face of the earth. I tell them no, the palefaces are too numerous. I can take every man, woman and child I’ve got and place them in the hollow of my hand and hold them out at arm’s length. But when I want to count you palefaces I must go out in the big prairie, where timber ain’t in sight, and count the spears of grass, and I haven’t then told your numbers.”

About eight years later, around 1831, Senachwine counseled that violent resistance to white encroachment was futile and would only lead to the annihilation of the native tribes. His counsel and the policy of Shabbona convinced the Pottawatomi not to join Black Hawk in his hostilities. The online essay “Potawatomi War Chief (1744-1831) Chief Senachwine,” quotes him as responding to Black Hawk, “Resistance to the aggression of the whites is useless; war is wicked and must result in our ruin. Therefore let us submit to our fate, return not evil for evil, as this would offend the Great Spirit and bring ruin upon us. . . . My friends, do not listen to the words of Black Hawk, for he is trying to lead you astray. Do not imbrue your hands in human blood . . . .”

Senachwine died in the summer of 1831 and was buried on a bluff above his village in Putnam County. After the Black Hawk War, the Pottawatomi were deported to reservations in Kansas and Nebraska, but in subsequent years members of his band reportedly would come back from time to time to visit his grave. On June 13, 1937, the Peoria Chapter of the Sons of the American Revolution placed a large stone with a bronze memorial plaque at the spot that was believed to be his grave site, about a half-mile north of the village of Putnam. Five members of the Prairie Band Potawatomi came from Kansas to attend the ceremony.

This monument was placed in 1937 at the spot that was believed to be the gravesite of Pottawatomi War Chief Senachwine, about a half-mile north of the village of Putnam.

#black-hawk, #jonathan-tharp, #kaltoo, #lawson-holland, #pottawatomi, #pottawatomi-in-pekin, #preblog-columns, #senachwine, #shabbona, #wabaunsee

Black Hawk, Shabbona, and the Clearance of Illinois’ Native Americans

By Jared Olar
Library assistant

As previously noted in this column, the city of Pekin was established at the site of a Native American village of about 100 wigwams located on Gravel Ridge along the eastern shore of Pekin Lake (near the location of the Pekin Boat Club). Pekin’s first European settler, Jonathan Tharp, built his cabin in 1824 to the south of that village, at or very near the spot where the former Franklin School stands today, at the foot of Broadway.

The Indians who lived along Gravel Ridge in the 1820s and 1830s were primarily Pottawatomi, but much of Tazewell County also was home to Kickapoo bands. In a letter dated in May 1812, Illinois Territorial Gov. Ninian Edwards wrote, “At Little Makina, a river on the south side of [the] Illinois, five leagues below Peoria, is a band, consisting of Kickapoos, Chippeways, Ottaways and Pottowottamies. They are called warriors, and their head man is Lebourse or Sulky. Their number is sixty men, all desperate fellows and great plunderers.”

While Sulky was a Kickapoo, his other name “Lebourse” is French, for he was, like many Native Americans in Illinois during that period, partly of French descent, even as his own band was made up of warriors from three other tribes besides the Kickapoo. The name of the river that Gov. Edwards said was the location of Sulky’s village – “Little Makina” – might suggest that they were living on the shores of the Mackinaw River south of Pekin. However, the distance “five leagues below Peoria” indicates a spot about 17 miles downriver from Peoria Lake, which is the river distance between Peoria and Pekin, so “Little Makina” must refer to a stream or creek that flows into the Illinois (perhaps Lick Creek?). That would mean Sulky and his band were living at the future site of Pekin around May of 1812.

Another Kickapoo chief in Tazewell County, mentioned by Gov. Edwards in a letter written July 21, 1812, was Pemwotam (or Pemwatome), whose village was at the northeast end of Peoria Lake in Fondulac Township, to the north of the McClugage Bridge. On his raid of the Indian villages of Peoria Lake in Oct. 1812, Gov. Edwards destroyed a Kickapoo village that is said to have been Pemwotam’s. In his 1879 “History of Tazewell County,” Charles C. Chapman gives a somewhat lengthy account of Edwards’ raid, describing the destruction of the Kickapoo village in Fondulac Township and of Pottawatomi chief Black Partridge’s village in Woodford County.

Chapman mentions another Kickapoo chief of Tazewell County named “Old Machina,” whose name is also spelled “Mashenaw.” Machina’s village was near Mackinaw, and Chapman related the pioneers’ recollections of Chief Machina’s displeasure at the new wave of settlers who arrived in the 1820s.

Another Native American name associated with early Pekin history is that of a Pottawatomi leader named Shabbona, whose name is also spelled Shaubena and Shabonee. He was prominent in the early history of Pekin and Tazewell County and played a significant role in the wider history of Illinois, the Midwest and the U.S. At the time that Jonathan Tharp settled at the future site of Pekin, Shabbona’s camp was in the vicinity of Starved Rock, but Pekin pioneer historian William H. Bates indicates that around 1830 Shabbona and his family had set up a small village of Pottawatomi just south of Tharp’s cabin, between McLean Street and Broadway. But not much later, during the Black Hawk War of 1832 Shabbona and his family were camped in northern Illinois.

Pottawatomi leader Shabbona, shown in a daguerreotype printed in John Leonard Conger’s “History of the Illinois River Valley,” 1932.

A member of the Ottawa tribe, Shabbona was born about 1775, but his place of birth is uncertain. In his 1879 “History of Tazewell County,” Charles C. Chapman said Shabbona “was born at an Indian village on the Kankakee river, now in Will county,” but others say he was born in Ontario, Canada, or on the Maumee River in Ohio.

Shabbona was the grandnephew of the great Ottawa Chief Pontiac, and his father had fought alongside Pontiac in Pontiac’s War of 1763. His name comes from the Ottawa word zhaabne (related to the Pottawatomi word zhabné) which means “hardy” or “indomitable,” and interpreted by white settlers as “built like a bear.” The Ottawa originally lived in Ontario, Canada, but were driven out by the Iroquois, moving to Michigan where they joined with the Ojibwa and Pottawatomi, and afterwards migrating with their kinsmen the Pottawatomi to Ohio, Indiana and Illinois. Around 1800, Shabbona married Pokanoka (Coconako), daughter of a Pottawatomi chief in Illinois named Spotka (Hanokula), and upon the death of his wife’s father he succeeded him as leader of Spotka’s Pottawatomi band.

Chapman devoted a few pages of his 1879 history to the life of Shabbona, whom he praised as “The kind and generous Shaubena” and “that true and generous hearted chief.” In his account of the Black Hawk War of 1832, Chapman wrote:

“At the time the war broke out he, with his band of Pottawatomies, had their wigwams and camps on the Illinois within the present limits of the city of Pekin. Shaubena was a friend of the white man, and living in this county during those perilous times, and known by so many of the early settlers, that we think he deserves more than a passing mention. . . . While young he was made chief of the band, and went to Shaubena Grove (now in De Kalb county), where they were found in the early settlement of that section. In the war of 1812 Shaubena, with his warriors, joined Tecumseh, was aid to that great chief, and stood by his side when he fell at the battle of the Thames.”

Shabbona’s experiences in the War of 1812 convinced him of the futility of armed resistance to white encroachment, and for the rest of his life he strove to live in peace with the white settlers who were flooding into Illinois. Many Native Americans in Illinois called him “the white man’s friend” – and they didn’t mean it as a compliment.

Together with a fellow Pottawatomi leader named Wabaunsee, Shabbona kept the Pottawatomi out of the Black Hawk War, despite two attempts of Sauk war leader Black Hawk to persuade him to join the fight. “On one of these occasions,” Chapman wrote, “when Black Hawk was trying to induce him and his band to join them and together make war upon the whites, when with their forces combined they would be an army that would outnumber the trees in the forest, Shaubena wisely replied ‘Aye; but the army of the palefaces would outnumber the leaves upon the trees in the forest.’ While Black Hawk was a prisoner at Jefferson Barracks he said, had it not been for Shaubena the whole Pottawatomie nation would have joined his standard, and he could have continued the war for years.”

This artist’s depiction of Black Hawk was published in From John Leonard Conger’s “History of the Illinois River Valley,” 1932.

The Black Hawk War was the last, desperate attempt of Native Americans living in northern Illinois and southern Wisconsin to resist their displacement before the wave of encroaching white settlers. The war is named for a Sauk warrior named Black Hawk (Ma-ka-tai-me-she-kia-kiak, 1767-1838), who had refused to accept the treaties with the U.S. by which the Sauk people had agreed to move from Illinois and Wisconsin to Iowa. Black Hawk repeatedly led hunting parties from Iowa into Illinois, and in 1832 when he was ordered to cease his “incursions,” he attempted to forge a confederacy of tribes to resist white settlement. But by 1832 it was already too late for the Indians of Illinois – though the war opened in April 1832 with a victory for Black Hawk caused by American incompetence at Stillman’s Run (in which Pekin co-founder Isaac Perkins was killed), Black Hawk’s efforts were futile and the war was over in months, having been nothing more than an occasion for whites and Indians to commit some brutal massacres. Black Hawk retreated to Prairie du Chien in Wisconsin, where he surrendered on Aug. 27, 1832, and bringing Illinois’ leaders to the conclusion that all remaining Native Americans should be expelled from the state. How differently things may have turned out for the Indians of Illinois if Black Hawk had taken an approach more like that of Shabbona and of his fellow Sauk chief Keokuk.

Chapman commented, “To Shaubena many of the early settlers of this county owe the preservation of their lives, for he was ever on the alert to save the whites.” But, Chapman said, “by saving the lives of the whites (he) endangered his own, for the Sacs and Foxes threatened to kill him, and made two attempts to execute his threats. They killed Pypeogee, his son, and Pyps, his nephew, and hunted him down as though he was a wild beast.” After the surrender of Black Hawk, for their alliance with the U.S. Shabbona and Wabaunsee were rejected by their people, who instead chose as their leader Kaltoo, also called Ogh-och-pees, eldest son of the late Pottawatomi war chief Senachwine (Sen-noge-wone).

After the Black Hawk War, new treaties were negotiated so Illinois would be cleared of all Native American tribes. The Pottawatomi of Indiana and Illinois, including those who had lived at Pekin, were deported to Nebraska and Kansas, and, and we noted before, the agonizing march of the Indiana bands is remembered as the Pottawatomi Trail of Death. Shabbona, however, was allowed to have a reservation of two sections of land at Shabbona’s Grove. But “by leaving it and going west for a short time the Government declared the reservation forfeited, and sold it the same time as other vacant land. Shaubena finding on his return his possessions gone, was very sad and broken down in spirit, and left the grove for ever,” Chapman wrote.

The people of the town of Ottawa then bought him some land near Seneca in Grundy County, where Shabbona stayed until his death on July 17, 1859. “He was buried with great pomp in the cemetery at Morris,” Chapman wrote. His widow Pokanoka drowned in Mazen Creek, Grundy County, on Nov. 30, 1864, and she was laid by his side. Efforts to raise money for a grave monument were interrupted by the Civil War, so it was not until 1903 that a large inscribed boulder was placed at their final resting place. According to the 1886 compilation “Abraham Lincoln’s Vocations,” some years later Shabbona’s daughter and her son, John Shabbona, came from the reservation at Mayetta, Kansas, and visited Shabbona’s Grove, viewing photographs and documents pertaining to Shabbona in DeKalb and Chicago. In 1903, when Shabbona’s monument was laid, John Shabbona again returned to Chicago along with members of several of the expelled tribes of Illinois for a special Indian encampment recognizing the original peoples of Chicago (see “City Indian: Native American Activism in Chicago, 1893-1934,” 2015, by Rosalyn R. LaPier, David R. M. Beck, page 64).

As an epilogue, in 2001 the Department of Interior’s Solicitor wrote an opinion that Shabbona’s Grove was never lawfully forfeited and therefore is a reservation owned by the Prairie Band Potawatomi Nation. The case is still pending, however.

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