aatotankiki myaamiaki (2023)

Tribal code

Ask Donna

What actually matters in this document.

Text

M I A M I

N A T I

N E W S

aatotankiki myaamiaki

Myaamia Publications – Vol. 17, No. 3, Win ter 2023-24 – Section A – News – Noošonke Siipionki Myaamionki

Annual

Winter

Gathering

Recap 4A

Annual

National

Gathering

Schedule 7A

Myaamia History

on Lake Michigan’s

Southern Shores 1B

MYAAMIAKI NEWS

Chief Report 3A

HISTORY & CULTURE

COMMUNITY

Minohsayaki

‘Painted Letter to citizens of the

Robes’ Exhibit 2B

Miami Tribe of Oklahoma

from Diane Hunter 1C

National Gathering Week

Event Schedule 7A

ahsenaamišipoohkiitaawi

‘let’s collect sap!’ 6B

Introducing ‘nahi meehtohseeniwinki’ 3C

MYAAMIA CENTER

EEMAMWICIKI

Tribal Leadership visits 2023

Eemamwiciki

MU during “Tribe and Summer Program Recap

University Week” 1D

and Outcomes 1E

Miami Redhawks Softball Upcoming Events 8E

Team Visits MTO 7D

This year’s Annual National Gathering will be on June 29th, 2024

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

aatotankiki myaamiaki

MIAMI NATION NEWS is published by the Sovereign Miami Tribe of Okla-

homa for our enrolled citizens. This publication is printed in Stigler, Oklahoma by

Stigler Printing. Publication design and layout is done in-house by the Miami Nation Cultural Resources Office staff.

Aatotankiki Myaamiaki is distributed by mail and made available for download

from the Miami Nation’s website. A single copy is mailed free of charge to each

tribal household. College students living away from home may request a copy be

mailed to their campus, or off-campus, address.

Special articles or publication of community information, including births, deaths,

marriages, family news, anniversaries, etc., are welcomed and encouraged.

MYAAMIA PUBLICATIONS

Miami Nation Cultural Resources Office

P.O. Box 1326

Miami, OK 74355

918-541-1300

mtocro@gmail.com | MTONewspaper@miamination.com

Section A: News

The Chief Report

27th Annual Winter Gathering

MNE hires new CEO

Redesign of Powwow Grounds

Prairie Sun Casino to be Event...

National Gathering Event Sched... 7A

Section B: History & Culture

Myaamia History on Lake Mich... 1B

Minohsayaki ‘Painted Robes.’..

Myaamia National and Comm...

wiintanto wiintaakani ‘You read...’ 4B

Editorial Staff:

Julie Olds, Madalyn Richardson, Diane Hunter, Joshua Sutterfield,

Karen Baldwin, Doug Peconge, & Meghan Dorey.

ahsenaamišipoohkiitaawi ‘let’s...’ 6B

Submission Requirements:

Photos:Photos submitted electronically should be saved at a resolution of 300 dpi,

sized at standard 4x6 or larger, and saved in jpg, tif, or pdf formats.

Myaamionki Noošonke Siipionki... 7B

Obituaries, Birth Announcements and other time sensitive submissions will be

amended to show past tense text unless the family submitting the information expressly requests the text remain unaltered.

Section C: Community

Advertisements: Enrolled citizens of the Miami Nation who are business owners,

artists or crafts persons, etc. are eligible to receive free ad space once per year.

Allotted ad size is 5” x 5” and should be sized at 300 dpi and saved as a jpg, tif or

pdf file. Ad layouts, or links to download such from your Dropbox or other cloud

storage site, should be emailed to mtocro@gmail.com or MTONewspaper@miamination.com.

Letter to citizens of the Miami... 1C

MIAMI NATION ELECTED

OFFICIALS

Chief: Douglas Lankford

Second Chief: Dustin Olds

Secretary Treasurer: Donya Williams

1st Councilperson: Tera Hatley

2nd Councilperson: Scott Willard

MYAAMIA CITIZENS STAY

CONNECTED VIA INTERNET

Miami Nation Website,

www.miamination.com

Facebook:

“MYAAMIAKI Miami Tribe

MIAMI NATION HEADQUARTERS of Oklahoma”

Physical/Shipping Address:

3410 P Street NW

Miami, OK 74354

918-541-1300

Mailing Address:

P.O. Box 1326

Miami, OK 74355

Sweet Times at Peehkahkionki

Myaamia Resources

Honoring Diane Hunter, Recent... 1C

Intro. nahi meehtohseeniwinki... 2C

Components of the Living Well... 3C

...New Year in kiihkayonki

peenaalinta ‘One who is born’

wiiyaakiteeheelo weehki-kihkatwe 5C

Myaamia Education Office Info... 8C

Section D: Myaamia Center

Tribal Leadership Visits MU...

“Aatotankiki Myaamiaki”

Meet the Apprentices: Citlali...

Public Page, listed as “Miami Nation

Events”

A Letter from the Exectuive Dir... 2D

MHMA Page, Listed as

“Myaamia Heritage Museum &

Archive”

TRIBAL CITIZEN IDENTIFICATION

AND ENROLLMENT CARDS

The Miami Tribe of Oklahoma Tribal Citizen/Member

Identification and Enrollment Card card allows for the

inclusion of a photograph of the Enrolled Citizen/Member

and also allows the inclusion of a Myaamia name.

Tribal citizens who wish to obtain the new card should

contact Tera Hatley, Member Services Manager, at

thatley@miamination.com or by phone at 918-541-1300.

TRIBAL MEMBER ADDRESS UPDATES:

Please ensure your mailing address is up-to-date by contacting

Tera Hatley at thatley@miamination.com or 918-541-1300.

Wrapping up the Fall Semester... 3D

Myaamia Center Makes Annual... 4D

Now Hiring! Myaamia Center... 6D

Miami Redhawks Softball Team... 7D

Myaamia and Miami University... 8D

Section E: Eemamwiciki

2023 Eemamwiciki Summer...

New Coordinator takes Maker... 2E

aalimiihtooko ‘You Cook It!’

taaniši kiišikahki: ‘What is the wea...3E

Where are we in the myaamia...

paahpiko: ‘You Play!’

kihkeelintamani-nko ‘did you know?’ 5E

wilaalaansamooko ‘You Color It!’ 6E

natawaapantamooko ‘You Look For...’6E

mihkanto ‘You Find It!’

myaamiaataweelo ‘You Speak Mi...’ 7E

eememwiciki Events 2024

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

aacimwita akima:

The Chief’s Report

Akima Eecipoonkwia

Chief Douglas Lankford

Aya, Aya! Greetings to all my relatives from

your Tribal headquarters in noošonke siipionki

myaamionki – our lands along the Neosho River

- in the city of Miami, named after our Nation,

within the Miami-Peoria Reservation, in Ottawa

County, Oklahoma. (To learn the history behind

these locations, see the article on page 7B.) Nipwaahkaako – I wish you well, and hope this message finds you safe and in a good way.

In late January, we enjoyed our annual Winter

Gathering event with the largest crowd we have

ever had. Our Council House was packed for the

dances on Saturday, with many Tribal citizens in

the crowd. We were honored to have guests from

Miami University, including several Tribal students. We also enjoyed having guests from the Eiteljorg Museum, Indiana State Museum, Illinois

State Museum, The Nature Conservancy, and several universities and other working partners from

the homeland region. Despite rain on Saturday

morning, January 27, we held the ribbon cutting

event for our new Myaamia National Archives.

The 2,092 square foot building, located directly

behind our Tribal headquarters building in Miami,

includes a 929 square-foot storm and fire-safe archive designed to keep our cultural and governmental collections secure. The project was made

possible with funding through an Indian Community Development Block Grant (ICDBG.)

The transition time of meeloohkamiki

‘spring’ is very near. As we prepare this newspaper edition, the katakakookaki ‘Leopard Frogs,’

(the first to wake in spring in our area), have already started singing, and soon ciinkwia akookaki ‘spring peepers’ will sing. With our warm temperatures, I expect ciinkwia ‘thunder’ to arrive

very soon, and then it is time for my favorite

thing – to get out our game sticks! I hope those

of you within driving distance will mark your

calendars to join us for the first game of the season here in Oklahoma on April 20. The first game

up in our northern homeland is set for June 1 at

peehkahkionki (our Indiana land located on Fritz

Road in Fort Wayne.) Be sure to check the Tribal

website, www.miamination.com, and our Facebook community page at MYAAMIAKI Miami

Tribe of Oklahoma (you must be a page/group

member to access this page) for details and updates on these events.

The arrival of meeloohkamiki also triggers

planning for the 2024 National Gathering Week

events, set to begin on Tuesday, June 25 (see the

draft schedule of events on page 7A) The annual

General Council meeting of the Miami Tribe of

Oklahoma is set for Saturday, June 29 beginning

at 9 a.m. in our Nations Council House in Miami,

OK. We work to plan the National Gathering

Week events to provide all Myaamia citizens the

opportunity to enjoy time together as a family,

playing our games, dancing, learning more about

our arts, culture, and history, and of course, attending the General Council meeting.

The transition of the Prairie Sun Casino

building, located across the street from Tribal headquarters to the new Prairie Sun Events

Center will be complete in early April 2024. The

7,200 square foot space includes a full-service

kitchen and will be used for Tribal events, conferences, and public events such as weddings,

and reunions (see on page 6A).

Work is underway renovating our dance are-

na at our Pow Wow Grounds in Miami, OK. The

area surrounding the grass arena is covered in

white compaction rock to support vehicle access

to the lacrosse field located just west of the arena.

The project includes the removal of the rock and

the cement circle around the dance arena, restoration, and hydro-seeding of topsoil throughout,

new lighting, and improved parking on the north

side of the game field. Cars will no longer be

allowed to park in the grassed area to keep everyone safe. Work should be complete in time for

the 23rd annual Miami Nation Pow Wow set for

June 28 & 29, 2024.

Turning to our governmental work, we continue our important post-McGirt work policing

and protecting our community and reservation

lands. The Tribe’s District Court holds a criminal docket twice a month, hearing an average

of 30 cases each court day for criminal conduct

that has arisen on the Tribe’s reservation lands.

We are so pleased with our court staff, who work

to provide a fair due process forum for those in

the criminal system. The Tribe enacted its new

Juvenile Code and is working through its Court

to respond to and address the delinquent conduct

of Native minors occurring on the Tribe’s reservation. As with adult criminal conduct, the goal

is to restore harmony in the community and the

lives of both victims and those involved in criminal conduct through its court processes.

While I speak of our Court, I’d like to report

that the Tribe’s project to remodel existing space

in our headquarters building into a new state-ofthe-art courtroom continues. This grant-funded

project through the Department of Justice includes the construction of a new courtroom, jury

deliberation room, judges chamber, and file storage space. In addition to a beautiful remodel inside, we will construct a new concrete parking lot

for court attendees. This new parking area will

benefit the elderly, or anyone injured or handicapped who requires access to the Court. We are

working with GreenLight Native, an outstanding

architectural firm in Tulsa that offers some really

nice construction and design options to help us

achieve the professional yet warm look important to the Tribe in this court space. We hope to

begin construction work in late spring or early

summer and hope to make significant progress

toward the completion of this project by the end

of this year.

The Tribe continues its important work in

Washington, D.C., meeting with Congressional

Representatives and staff members to maintain

strong relationships fostered over a decade and

to promote legislative work to achieve the goals

of the Tribe.

Senator Markwayne Mullin has been a great

advocate for the Miami Tribe, authoring and introducing our Illinois land bill in both the House

and Senate and our recent Senate bill S. 2796.

I traveled to Washington, D.C., on February 7

to give testimony on S. 2796 before the Senate

Committee on Indian Affairs. S. 2796 is a bipartisan bill to resolve the Tribe’s Treaty-based land

claim to lands in east-central Illinois. This legislation would provide the Tribe congressional authorization to bring its land claim to the Federal

Court in Washington, D.C. We’ve been working

with Senator Mullin and other congressional supporters for seven years with this legislation, and

we will continue to work to get our day in Court.

For some years now, the Miami Tribe and

other Ottawa County Tribes have worked to protect tribal interests during the Federal Energy

Regulatory Commission (FERC) relicensing of

the Pensacola Dam operated by the Grand River Dam Authority (GRDA) which has caused

chronic flooding in and around Miami on both

fee land and Tribal trust land. Finally, we have

achieved a win.

In 2018, the City of Miami filed a complaint

alleging the GRDA is non-compliant with its current license because it is flooding land to which it

does not hold easements or title. Following hearings before the Federal Energy Regulatory Commission and an appeal to the United States District Court in Washington, D.C., the D.C. Circuit

ordered FERC to address, among other things,

the City’s argument related to flooding and damage to land. On January 18, 2024, FERC issued

an astounding order, a massive win for the City

and the Tribes. Among other things, the FERC

Order found that the GRDA operation of the Pensacola Dam caused increased flooding around

the City of Miami and that GRDA must identify the land to which it must acquire easements

and acquire them. For city property owners and

Tribes who have suffered decades of destructive

GRDA flooding and damage without compensation, this is a long-awaited result. The Tribe will

continue its work to ensure that any impacts on

tribal lands and natural and cultural resources are

recognized and addressed.

I am excited to welcome Tribal citizen Lance

Theobald to his new position as CEO of Miami

Nation Enterprises. Lance is a 2010 graduate of

Miami University with a B.S. in Accounting.

Lance served on the MNE Board of Directors for

seven years, and, prior to coming to the MNE

Board, served in the U.S. Navy and held various

leadership roles in the transportation and technology industries. (Read about Lance on page

7A.) Lance was appointed as CEO following the

retirement of Peter Murphy, who had previously

served as MNE’s CEO for eight years. As CEO,

Peter brought 24 years of expertise in project

management and his tremendous military service

record to lead and develop Miami Nation Enterprises into a strong, successful Tribal business

entity. Peter remains working with MNE, having

accepted the Board of Directors position previously held by Lance.

To advance opportunities throughout the

homelands, the Miami Tribe of Oklahoma has created a new Tribal 501c3 known as the Myaamia

Heritage Foundation. The foundation has a

five-person board of directors, and work is underway creating the foundation’s structure, focus

works, and coming web and media presence. The

foundation projects a formal launch in early 2025.

On a personal note, December 25 marked the

first anniversary of the passing of my sweetheart,

Gena Lankford. I am so thankful for all who have

reached out and encouraged me through this

time. I was brought out of the mourning time and

returned to Gourd Dancing at our winter dance. I

am doing well and so thankful to be healthy and

able to continue to serve and participate in our

Tribal community.

Nipwaahkaako -wishing you all well,

Akima Eecipoonkwia – Chief Douglas Lankford

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

27TH ANNUAL MYAAMIA

WINTER GATHERING

tor at Seneca Art & Culture Center, presented on the exhibit

otgoä “Wampum.” Within the Haudenosaunee culCultural Resources Office

ture, wampum – or shell beads – are an active

The 27th Annual Myaamia Winter Gathering in noošonke siipionki agent within the ceremonial calendar and

‘Miami, OK,’ now stands as the most well-attended Winter Gathering to used to represent many different things.

date. We enjoyed the presence of many tribal members, community vis- Some of these include agreements,

itors, and nearly 100 special guests. The weekend provided an excellent war, restoring or confirming

opportunity to learn, experience, and share in myaamia heritage and cul- peace, and confirming titles or

position of leadership in the

ture.

The events of Friday, January community. “Wampum has

26, were enjoyed by Myaamia Cit- such a varied diversity of

izens, their families, and invited meanings; we couldn’t

guests. The day began with every- call the exhibit anything

one chatting over a light breakfast. but otgoä [Wampum].”

Michael is working

This was followed by the gifting of

t-shirts to everyone in attendance. to revitalize the pracBefore lunch, many attendies played tice and presence of

traditional Myaamia games, such wampum in the Senas seenseewinki ‘bowl game’ and eca homelands and

mahkisina meehkintiinki ‘moccasin include the Myaamia

game,’ and participated makerspace and Peewalia among

activities, including bead brace- many other commulets, event button pins, and ribbon- nities. His presentation highlighted the

work-inspired bookmarks.

After lunch, presentations be- experience of collabogan with an introduction of the then rating with a delegation

soon-to-be-published

Myaamia of Haudenosaunee and the

Myaamia Makerspace button Killhsooki: Myaamia Moons, Sea- Musée du quai Branly in

designs. Photo by Karen Baldwin, sons, & Years , headed by the ARPA Paris to host an exhibit in New

Noošonke team and highlighting york state featuring wampum

Miami Tribe of Oklahoma (MTO).

the work of Nate Poyfair as project from the French collections. These

manager and Madalyn Richardson as collections in France are made up of

diplomatic Indigenous items brought to

book designer.

This was followed by “Weaving in the Landscape” by Myaamia fiber Europe from the Great Lakes region during

artist Jared Nally, who displayed his work, the importance of reclaim- the 17th and 18th centuries. During the visit to

ing that heritage, and the connection of weaving to ecology. His work Paris, mutual respect between the museum, which rein engaging with Myaamia textiles is a part of contemporary revitaliza- spected the descendants of those who gifted the wampum as knowledge

tion while also providing greater insight into historical records of what holders, and the descendants, who were respectful of the entity that had

protected these pieces for centuries, was very valuable.

Myaamia people have created.

Through this exhibit, Michael Galban and Jamie Jacobs, curator at the

While anthropological records provide little information about maRochester

(NY) Museum and Science Center and artist from the Tonawaterials and woven textiles, experiencing the process shows how it was

valuable to Myaamia people. Jared states, “The revitalization process… is nda Seneca Nation, helped the Miami Tribe on our journey to understand

engaging with the threads of our grandmothers.” He has shared his knowl- the iconography of Myaamia painted hides. Michael and Jamie traveled

edge with the community through workshops and presentations. “This with George Ironstrack to the Musée du qui Branly in Paris, France to

practice is a contemporary part of revitalization work, part of ecology, and view the painted hides. Due to the growing relationship between Glaban

and the Miami Tribe, Michael presented a gift of Seneca wampum beads

part of a family of textiles.”

Following Jared, Michael Galban (Washoe and Mono Lake Paiute), that are over 300 years old to Akima ‘Chief’ Lankford and the Miami NaHistoric Site Manager of Ganondagan State Historic Site (NY) and Cura- tion. “[The Wampum] comes with no particular message or intent, other

than strengthening our relationship.”

As the next speaker, Jamie Jacobs shared his experience in becoming proficient at quillwork and what he has learned about its history and

impact. Material culture is something shared throughout the Great Lakes

communities including Seneca and Myaamia communities. Quillwork is

the process of using dyed, cut, and shaped porcupine quills as an embellishment. It is an artform that holds significant meaning and often

displays great love and compassion from those who make it to those that

receive it. Jamie says, “It’s more than just an art form. It represents matrilineal-ism, it represents female strength and female expression.”

During the “reservation era,” many Indigenous people began transitioning from quillwork to beadwork as it was more cost effective. Prior to

trade and selling pieces to tourists, quillwork pieces were always gifted

with the upmost love and compassion.

The transition is seen through pieces exclusively using quillwork, to

a mix of quillwork and beadwork, to beadwork. Despite this transition,

many of the techniques and practices remained the same through the 18th

and 19th centuries. However, during the 18th century, quillwork went

Guests participte in creating ribbonwork inspired bookmarks with through a renaissance period and Great Lakes tribes began to create it

the Myaamia Makerspace during Winter Gathering. Photo by Karen again.

“I didn’t realize how hard quillwork was. Learning that process gave

Baldwin, MTO.

me a lot of respect. Respect for

the ancestors, respect for the quillwork, not only the role it played as

a piece of artwork but as respect

and compassion,” Jamie says. He

shared images of his work and how

revitalizing the process and sharing

that knowledge with his community has been healing. He hopes that

by bringing the process back to the

community, he can leave it, and the

practice, “better than we found it,”

quoting his wife’s grandfather.

Near the end of his presentation,

Jamie gifted a quill knife sheath

to Akima ‘Chief’ Lankford. “As I

mentioned, quillwork means family. I created a quill knife sheath beSite tours through Tribal head- Ribbon cutting at the new Myaamia National Archives. L to R: Akima cause men used to wear thm around

quarters. Photo by Karen Baldwin, ‘Chief Douglas’ Lankford, Tera Hatley, Meghan Dorey, Dustin Olds, Don- their necks, because one of the most

important parts of the body is the

ya Williams, Scott Willard. Photo by Jonathan Fox, Myaamia Center (MC).

MTO.

Madalyn Richardson

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

chest… It’s where your heart rests. It’s where your blood starts and ends.

You want it to be seen, but you want it to be protected,” he finished.

Presentations concluded with “Myaamia Heritage Preservation: Past,

Present, Future” by Diane Hunter, the immediate past Tribal Historic

Preservation Officer (THPO).

In the 1960’s the National Historic Preservation Act was passed to

protect places of American history and Section 106 established State and

Tribal Historic Preservation Officers. In 1990, a grant was

offered to tribes to make historic preservation possible for tribes, and in 2008 the Miami Tribe

applied. We were approved in 2010 and

George Strack was hired as the first

THPO and served for 5 years.

Diane succeeded him in 2015,

and she served as the THPO for

eight and 1/2 years.During

her time as THPO, she consulted with federal gov- This year’s Winter Storytellers. L to R: Brad Kasberg, Jarrid Baldernment agencies about win, Kara Strass, George Ironstrack, Haley Shea, Scott Shoemaker,

projects on our reser- George Strack, Doug Peconge. Photo by Karen Baldwin, Miami Tribe of

vation or in our home- Oklahoma.

lands that had the potential to disturb places and its necessity and importance in protecting historical and present-day

of historical and cul- archives. Meghan followed with a beautiful dedication of the archive and

tural significance to a reflection on how far the tribe has come since she arrived in 2007. Julie

Olds also shared her appreciation for the significant improvement the new

the Miami Tribe.

To ensure buri- building provides, considering the archival challenges they have faced in

als are not disturbed, previous decades.

After touring the new archive, many attendees made their way to the

we now use specially

trained ‘search and res- tribal headquarters for a guided tour of the building, which highlighted

cue’ dogs, named Master the Tribe’s history, culture, and sovereignty.

In the afternoon, Gourd Dance began with George Alexander as MC,

Pickpocket or “Pocket”

Henry Ellick (Quapaw, Shawand Wicked Smart Boy, or

nee, Miami) as head gourd danc“Wick.”

er, Damian Blackfox (Cherokee,

The job of THPO is not

Shawnee, Peoria) as head singto stop projects but to continue

er, and Wyatt Chuckluck of the

in a way that preserves places of

Cherokee, Mvskoke, and Choctribal significance. “It’s about our

taw tribes as arena director. Maancestors, their places and the objects

riah Tyner and her crew served

they left behind. It’s about showing rechili and stew for all attendees.

spect for our ancestors, our tribal beliefs and

This was followed by stomp and

practices. It’s the places where we were, the places

social dances, which continued

where our ancestors are even now,” Diane says.

throughout the evening.

Education is an important part of preserving culture as a THPO. “The

The 27th Annual Myaamia

work of the Tribal Historic Preservation Officer is about our identity as

Winter Gathering was a great

Myaamiaki, our way of life, our unique perspectives. It’s tied to our lansuccess and an invaluable expeguage, our history, our culture, our stories, and as we learn more and more

rience for all who could attend.

about our history, our culture and who we are as Myaamiaki, it’s about

We are grateful to have hosted

leaving that for the next generations.”

such a well-attended event that

As she has now retired from a public position with the tribe, she is sucprovided opportunities for receeded by current THPO Logan York. York says, “I have been fortunate to

lationships and communities to

work so closely with her for even the short time I’ve been with her, I have

some very large shoes to fill. I will continue to look to her as the highest Jared Nally sharing his weavings af- grow and flourish. We look forexample of what a THPO could and should be.”

ter presentations. Photo by Doug Pe- ward to seeing you all again in

the coming year!

Cultural Resources Officer, Julie Olds honored Diane by saying, “As conge, MTO.

a strong Myaamiihkwia, she readily stood firm to argue the rights of

her nation and her people. Many a

door was opened by this woman,

throughout our homelands, doors

that had previously been closed

to allowing our participation and

rightful inclusion in the presentation, interpretation, and teaching of

the history and culture of Myaamiaki.”

Diane was honored with the

highest honor given by the Miami

Tribe and presented with a blanket from Miami tribal leaders for

her outstanding work, contribution

to the tribe, and community impact. Akima ‘Chief’ Lankford says,

“This is the highest honor our na- Michael Galban presenting wam- Jamie Jacobs with his wife and Diane Hunter receiving her medtion can give, we’ve only given out pum to Akima ‘Chief’ Douglas daughter present a gift to Akima al and honor from Akima ‘Chief.’

18 of these since 2008, and I can Lankford. Photo by Karen Baldwin., ‘Chief.’ Photo by Karen Baldwin, Photo by Karen Baldwin, MTO.

think of no one more deserving.” MTO

MTO.

Secretary Treasurer Donya Williams expressed her thanks, saying, “I will love you forever and always

be so appreciative for everything you have done.” And Second Council

Person and NAGPRA Director for the Miami Tribe Scott Willard says,

“She’s a great defender of the Tribe, great protector of the Tribe, and an

excellent educator for the Tribe, and we’re going to miss her a lot.” Diane

concluded saying, “It has been an absolute delight to work for my Tribe,

to work for my people.”

Following this, George Ironstrack gave guests an exclusive guide on

how to participate in the storytelling, Gourd Dance, and Stomp Dance

portions of Winter Gathering. This is a valuable part of cultural education,

revitalization, and participation by tribal members, invited guests, and the

community.

Saturday, January 27, began with a ribbon-cutting ceremony at the

Myaamia National Archives. This momentous occasion was shared by

many, all standing close together indoors, sheltered from the rain outside.

Chief Douglas Lankford began by welcoming all who were there and introducing Secretary-Treasurer Donya Williams and Tribal Archivist and

MHMA Manager Meghan Dorey.

Young women participating in a dance during the night of stomp

Donya highlighted the work of those who helped complete the building dance hosted during Winter Gathering. Photo by Karen Baldwin, MTO.

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

Tribal Citizen Lance Theobald Is New CEO of Miami

Nation Enterprises

Staff Article

aatotankiki myaamiaki

Miami Tribe citizen Lance Theobald is the new Chief Executive Officer of the Tribe’s business division, Miami Nation Enterprises (MNE).

Lance steps into the office following the retirement of Peter Murphy,

who served as CEO for the past eight years.

Lance graduated in 2010 from Miami University in Oxford, OH, with

a B.S. in Accounting. Following graduation, he was commissioned as an

officer in the U.S. Navy and transitioned to the Reserves. He became an

employee of the Miami Tribe in 2011 when he began working for MNE’s

federal contracting company, Miami Business Services. Lance was appointed to the MNE Board of Directors in 2016 and left the Board upon

taking the helm at MNE.

Lance joined the transportation equipment leasing company DCLI in

2013 and held various operations and sales leadership roles. He moved

on from DCLI in 2017 to start SecurSpace, Inc., the “AirBnB of Industrial Real Estate.” After scaling SecurSpace, he then merged with Envase Technologies in 2020. He led Envase’s operational and commercial

teams as Chief Operations Officer. Envase was acquired for $230 million

by WiseTech Global in January 2023.

Lance was hired as President of MNE’s federal contracting group

(FCG) in August of 2023 and moved to CEO of MNE in January of this

year.

Lance married his college sweetheart, Kelly, in 2011 (those from Miami University call this a “Miami Merger”), and the couple have five children. The family resides on a small farm in Charlotte, NC. When asked

about his new position as CEO, Lance said, “Working for MNE feels a bit

like coming home. My career began at Miami University under the mentorship of many great teachers, including Daryl Baldwin, George Ironstrack, and Joseph Leonard. When Chief Lankford asked me to join the

Lance Theobald and his family. Photo courtesy of Lance Theobald.

MNE Board of Directors in 2016, I was thrilled to serve the Tribe in a

capacity utilizing my professional strengths.

“I am grateful for the opportunity to continue this service and lead

MNE as CEO. I want to thank the Business Committee and the MNE

Board for the responsibility they’ve entrusted to me. I also want to thank

Peter Murphy for his mentorship, encouragement, and friendship; under

Peter’s leadership, MNE has flourished and made great strides toward

securing economic independence for the Miami Tribe for generations to

come.”

Lance continued by saying, “Today, MNE has a vibrant portfolio of

successful businesses with over 1500 hardworking and talented employees across the United States. Looking ahead, MNE will continue to grow,

invest, and innovate to meet the needs of our growing Tribe and secure a

prosperous future for tribal members and all MNE employees.”

Redesign of the Pow-Wow Grounds Behind the Miami

Nation Council House

Staff Article

aatotankiki myaamiaki

The Miami Tribe’s powwow grounds located behind the Miami Nation Council House are getting an update. The space previously featured a round sidewalk area. Grass grew in the center and outside of

that space there was graveled area. During events, the gravel could

make for dusty and muddy messes. Due to this, and the limited grass

space in the center, it was decided to redesign the grounds.

After removing the sidewalk area, construction crews are working

to relevel the area, install new lighting, plant trees, and resurface the

entire area with grass. Progress continues, and they are on track to have

the project completed in early summer.

To see the fully renovated space, make plans to visit during this

year’s Annual Gathering on June 29th, 2024.

Removal of the sidewalk. Photo by Madalyn Richardson, Miami Tribe of

Removal of sidewalk progress. Photo by Madalyn Richardson, MTO.

Bleachers placed on concrete slab. Photo by Madalyn Richardson, MTO.

Oklahoma (MTO).

Previous Prairie Sun Casino Soon to

be An Event Center

Staff Article

aatotankiki myaamiaki

The recently closed Prairie Sun

Casino owned by the Miami Tribe of

Oklahoma has been undergoing interior

remodeling, converting the space into

an event center. The remodeling includes a stage, a large projector system, space and seating for up to 300 people, an announcer’s booth, a remodeled and refitted kitchen, and administrative offices. The Child Care

Development Fund (CCDF) department will also have a resource and

referral room to provide resources and training for childcare providers.

The space will be incredibly useful for both tribal and community

events. More information will be coming in future editions of the news- Interior of the remodeling in the former Prairie Sun Casino soon to

paper and online at www.miamination.com.

reopen as Prairie Sun Event Center. Photo by Madalyn Richardson, MTO.

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

weecinaakiiyankwi weecikaayankwi

MIAMI TRIBE OF OKLAHOMA

NATIONAL GATHERING WEEK EVENTS 2024

EVENT SCHEDULE

The 2024 Miami Tribe of Oklahoma National Gathering Week events are scheduled for June 26-29,

in Miami, OK. Changes to this schedule will be posted on the Miami Tribe of Oklahoma Facebook

page at MYAAMIAKI Miami Tribe of Oklahoma (private members only page), and website at www.

miamination.com.

WEDNESDAY, JUNE 26 RIBBONWORK WORKSHOP

9:00 a.m. - 5 p.m. - Prairie Sun Event Center - 3415 P. Street NW, Miami, OK

Lead by Myaamia citizen and artist Scott Shoemaker. Participants will learn about peepankišaapiikahkia eehkwaatamenki, and

make ribbonwork hat bands. RSVP

1300. Ages 16 and up. Watch the Miami Tribe Facebook page and website for updates. Lunch provided for attendees.

THURSDAY, JUNE 27 MYAAMIA FAMILY DAY (Games & Dancing)

Location:

Drake House - 3700 S. 505 Road, Miami, OK

Events:

ARCHERY - LACROSSE - TOMAHAWK THROW

Events begin at 10:30 a.m. and last all day and into the evening. There are events scheduled for adults and children. Lunch and

dinner will be provided. Bring lawn chairs, hats, sunscreen, and bug spray.

10:30 a.m. - Beginner Archery Training:

ers. Youth Fun Shoot: Open to children. Non-competitive shoot for fun and to instill proper form and safety skills.

LUNCH PROVIDED

1:30 p.m. - ARCHERY COMPETITIONS BEGIN

Novice Challenge: Open to inexperienced shooters. Participants will use equipment provided by the Cultural Resourcscoring round with shoot offs for ties.

Recurve Challenge: Experienced archers challenge each other’s skills with personally owned recurve bows from a

greater distance. ONLY RECURVE BOWS welcome for this event. Awards will be given. One practice round followed by a

scoring round with shoot off for ties. (Shooters without bows can participate but will use equipment provided by the Cultural

Maamišaahkwaaheetaawi - Lacrosse Shootout: Occurs after Archery Challenge is completed. Awards given for

Tomahawk Throw: Non-competition - test your throwing skills. Instruction will be provided. Open to 18 and over for

safety reasons. Throwing open all afternoon in a safe area but only when supervising personnel are present.

6 p.m. - Dinner

Archery and Games Contact:

General Contacts:

Scott Willard 417-317-3465 swillard@miamination.com

FRIDAY, JUNE 28 CULTURAL EDUCATION DAY

Events: COMMUNITY BREAKFAST - LACROSSE GAME - LUNCH - PRESENTATIONS

Resources Center. If you have your own pakitahaakani/Myaamia lacrosse stick please bring it, if not we will have sticks on hand

(only traditional sticks will be used for the game.) Lunch will be served after the game in the cool of the new Prairie Sun Event Center located across from Tribal Headquarters at 3411 P. Street. After lunch we will have cultural presentations,

and hand out t-shirts to those present.

8:30 a.m.

Breakfast at Myaamia Community Center/Dining Hall - 54535 East 65 Road, Miami, OK.

10:30 a.m.

Community Lacrosse Game on the Myaamia game - 54505 East 65 Road, Miami, OK.

Pakitahaakani/traditional lacrosse sticks provided, or bring your own.

NOON

Lunch at Prairie Sun Event Center - 3411 P. Street NW, Miami, OK.

1:30 p.m.

Presentation: Myaamia Ribbonwork Grant, by Meghan Dorey.

Presentation: “Tales of the Myaamia THPO”, by Logan York.

MORE DETAILS ON PAGE 8A

Aatotankiki Myaamiaki - News, Vol. 17, No. 3, 2023-24

CONTINUED FROM PAGE 7A

MIAMI TRIBE OF OKLAHOMA

2024 NATIONAL GATHERING WEEK EVENTS

FRIDAY, JUNE 28 23rd ANNUAL MIAMI NATION POW WOW - June 28th & 29th

Location:

Miami Nation Dance Grounds - 54515 East 65 Road, Miami, OK.

(Located behind the Myaamia Council House)

Contacts:

Julie Olds 918-541-3131, jolds@miamination.com

Tera Hatley 918-919-1444, thatley@miamination.com

*In case of rain, alternate location for pow wow - NEO College Student Activity Center 200 I Street NE, Miami, OK 74354

SATURDAY, JUNE 29 ANNUAL MYAAMIA GENERAL COUNCIL MEETING

Location:

7:00 a.m.

9: 00 a.m.

Myaamia Council House - 54515 East 65 Road, Miami, OK

Breakfast will be served at the Myaamia Community Center/Dining Hall

Annual Meeting of the General Council begins promptly at 9 a.m. in the Council House.

Miami citizens enter through the doors on the east side of the building for registration.

Lunch:

Prairie Sun Events Center following close of the meeting - 3411 P. Street NW, Miami, OK.

*Annual Meeting Contacts:

Donya Williams 918-541-7274, dwilliams@miamination.com and Tera Hatley 918-919-1444, thatley@miamination.com

Final evening - 20th ANNUAL MIAMI NATION POW WOW (See Pow Wow Flier on Back)

IN THE EVENT OF INCLEMENT/THREATENING WEATHER THE CONTACT FOR TRIBAL EMERGENCY MANAGEMENT

IS MIKE BROWN - Cell: 918-919-1979 Email: mbrown@mn-e.com

HOTEL INFORMATION FOR MIAMI, OK

*BUFFALO RUN HOTEL - 8414 S. 580 Road, Miami, OK - Phone: 918-542-2900

(Buffalo Run Hotel offers a discounted Tribal room rate. When you phone to book a room,

tell them you are an enrolled citizen of the Miami Tribe of Oklahoma booking a room for our

National Gathering Week in June. To get the discounted rate - one discounted room per person - you

will need to present your Tribal enrollment card at check in.)

Other Area Hotels:

DAYS INN - 2120 East Steve Owens Blvd., Miami, OK - Phone: 888-942-6215

HOLIDAY INN EXPRESS - 509 Hendley Avenue, Miami, OK - Phone: 918-542-7424

HAMPTON INN - 115 S. Deacon Turner Road, Miami, OK - Phone: 918-541-1500

MICRO-TEL - 2015 E. Steve Owen’s Blvd., Miami, OK - Phone: 918-540-3333

To book a cabin in the Tribe’s Four Wings Park, contact Tera Hatley at 918-541-1300, or

by email at thatley@miamination.com

First come, first booked! Note: No repeat guests from last year - if you stayed in a cabin

last year you are not eligible to book again this year.

We want to make sure others have an opportunity to stay.

BOOK YOUR STAY

FOR THIS SUMMER!

To book your cabin contact Tera Hatley at thatley@miamination.com or 918-541-1300

M I A M I

N A T I

N E W S

iiši-mihtohseeniwiyankwi

aatotamankwi

Myaamia Publications – Vol. 17, No. 3, Winter 2023-24– Section B – History & Culture – Noošonke Siipionki Myaamionki

Myaamionki Maayaahkweeciši Kihcikamionkonci

‘Miami place south of Lake Michigan’: Myaamia History

on Lake Michigan’s Southern Shores

Nate Poyfair

inantly occupied by Myaamiaki.

This site, along with records and

Myaamionki, ‘The Miami Homelands,’ is the a dictionary written by Pinet, has

place, or places, that Myaamiaki ‘Miami peo- aided in understanding Myaamiaple’ have called home. The core of Myaamionki ki history and the revitalization of

has been the Waapaahšiki Siipiiwi ‘The Wabash Myaamiaataweenki ‘The Miami

River’ and the valley around it. Historically, this Language.’ Linguistic records such

valley has had the most significant influence as these show traditional names for

and the most substantial population centers of this region and confirm our estabMyaamiaki. Our homelands stretched from what lished relationships to these places.

Records of Myaamiaki living

are now the states of Michigan and Indiana, west

to Illinois and Wisconsin, and east into Ohio. near and around the Kankakee, IlDepending on the period, Myaamiaki moved to linois, Chicago, Des Plaines, Caludifferent areas based on warfare, quality of the met, Little Calumet, and St. Joseph

land, forced removals, and other reasons. In a Rivers, all near the southern shore This map shows Miami villages scattered west, south, and

post-contact world of heightened competition, of Lake Michigan, signify the reg- east of Ft. Chicago throughout the last decades of the Beathe predominant reason for relocation was vio- ular presence of Myaamiaki there. ver Wars. Miami villages are signified by a green triangle

lence. Over this post-contact period, Myaamia- Continuous relocations took place at with “MI” next to them. Tanner, Atlas of Great Lakes Indian

ki actively moved from region to region within times just a few years apart. As a sig- History, pages 32 and 33.

the lower Great Lakes. One of the important re- nificant Myaamiaki population lived

gions of Myaamionki has been along the south- around Chicago and the Illinois River valley in the to label or title shared spaces. Since neighboring

ern shores of Kihcikami ‘Lake Michigan’ and in 1690s and early 1700s, other groups of Myaamia- villages shared this area at the St. Joseph, and

the general region around Kinwikami ‘Calumet ki were moving to the Kankakee, Calumet, and St. our elder siblings were there, we recognized the

Joseph’s Rivers in a reversal of migrations, back to layered connections while passing the title to the

River’ and Šikaakonki ‘Chicago.’

When researching the early history of our the east. Analyzing the placement of villages on the Waahoonahaki.

Like our relationship with our relatives the

people, we are forced to use limited sources that Kankakee, Des Plaines, St. Joseph’s, and Wabash

often have low levels of reliability. French Jesuits Rivers, the core of Myaamionki in the early 1700s Waahoonahaki, shared spaces were common

often had trouble differentiating various groups was the northeast of the state of Illinois, south- and, in many areas, the norm. This was to protect

of Native peoples, and struggled to understand ern Michigan, and northern Indiana. The Calumet from invasion or increase security and kinship

the languages, cultures, and societal practices of Region, stretching from Chicago, east to Indiana networks. Myaamiaki used kinship networks for

the people they encountered. Historians writing Dunes and northeast to the St. Joseph River was a social, political, and security advantages to create alliances and networks that protected many

about this period (1640-1700) are forced to rely key part of Myaamionki in the early 18th century.

on limited fragments of a seventeenth-century

Myaamiaki were not the only ones impact- Great Lakes tribes from violence seen during the

world ravaged by disease, famines, warfare, and ed by war, disease, instability, and displacement. Beaver Wars and, eventually, American military

massive human displacement. Each of these in- Myaamia relationships with neighboring people invasions. These networks created an intricate

fluenced Myaamia life near southern Kihcikami. created complex networks and living arrangements. system of shared communities and spaces that

Myaamiaki concepts do not match our current American understandBritish guns enof territory and home- ing of land ownership. Myaamiaki may have been

abled Haudenosaunee

lands conflict with the primary stewards of the Wabash River Valley

invasions into the

how colonist maps for most of post-contact history before removal,

western Great Lakes

were being drawn but this does not mean other people did not conand

Myaamionki.

with firm borders and sider this area their extended homelands. This is

These

incursions

defined ownership. how one can explain such overlapping homelands

west forced MyaamiMyaamionki

‘the within Myaamionki and neighboring communiaki to seek refuge

Miami

homelands’ ties. Boundaries were placed during treaty-making

among related tribes

were not exclusive to to take land and destroy these kinship networks.

on the edges of their

Conflicts, plagues, alliances, and natural migraMyaamiaki.

far western homeRather than ex- tions of people have impacted where we Myaamialands. French coloclusive

ownership ki have lived. Moving west during the Beaver Wars

nists first encountered

Myaamiaki along the 1754 British map showing Myaamionki. McCorkle, of territory with of the 17th century and back east until our forced refirm borders, kinship moval in 1846, the shores of Kihcikami remained a

Fox River in today’s B.B. New England in Early Printed Maps

networks–based on place for villages and travel for hundreds of years.

Wisconsin, where we

were living with relatives such as the Mascoutens. marriage, cultural and linguistic ties, and, more Citing the recent recognition given to the Miami

Familiarity with this region west of Kihcikami was simply, proximity–shaped Myaamionki. The In- Tribe of Oklahoma at Indiana Dunes National Park

aided by Myaamia relationships with our siblings, ohka ‘Illinois’ were younger siblings, and the on the Indigenous Cultures Trail, our connection

the Inohka. As the French influence began to stretch Waahoonahaki ‘Potawatomi’ and Šaawanooki to our homelands remains strong. Hundreds of

further into Illinois and Indiana, later interactions ‘Shawnee’ were, and still are, seen as elder sib- Myaamiaki still call the southern shores of Kihcikabetween Myaamiaki and Jesuit missionaries and lings. Understanding these relationships aids in mi and the states of Illinois and Michigan home.

the interpretation of texts that explain our his- This connection to the region, shared with numerFrench people would continue.

French explorers, traders and missionaries tory. For example,

ous other federally

and

documented almost continuous movements of Myaamiaki

recognized tribes,

people throughout the Great Lakes. The constant Waahoonahaki had

means it remains

turmoil and ever-changing political landscape of neighboring villagand will forever be

the time resulted in a great deal of Myaamia set- es near South Bend,

a shared place.

tlement near Kihcikami. For example, Father Al- Indiana, along the

Strengthening

louez recounted that in the 1670s, a large popula- St. Joseph River

our connections to

tion of Myaamiaki moved near the Kankakee-St. where our “ComMyaamionki is a

Joseph portage in southwestern Michigan. Then ing Out Place,” or

never-ending effort

in the early 1680s, Sieur de La Salle convinced place of origin is.

for the Miami Tribe

the

hundreds of Myaamia families to move to his Recognizing

of Oklahoma. We

post called Fort St. Louis in north-central Illinois layered ownership

work to continualalong the Illinois River. Around this time, another of various places,

ly increase culturMyaamia village was formed at the junction of the Myaamiaki viewed Miamis on the St. Joseph. Eliot, 1783. LC Maps of North al knowledge and

Kankakee and Des Plaines Rivers following dis- many places as America, 1750-1789, 749; McCorkle, B. New England in Ear- social outreach to

persals from a larger Myaamia contingent that col- co-inhabitable. As ly Printed Maps

maintain and grow

clarified in a doculectively began to move eastward and northward.

our understanding

Šikaakonki ‘Chicago’ is another example of mented conversation between Pinšiwa (Myaamia) of our history. For further information regarding

Myaamia settlement near southern Kihcikami. and Five Medals (Waahoonahaki), the point of Myaamia history and culture, please reference

In 1696, Father François Pinet established the view that the Waahoonahaki were the elder sib- our community blog at Aacimotaatiiyankwi.org.

Guardian Angel mission near a village predom- lings, resulted in Myaamia conceptions of how

Cultural Resources Office

2B Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24

Minohsayaki ‘Painted Robes’ Exhibition at Miami

University gives voice to Peewaalia and Myaamia peoples

a discussion with George Ironstrack, Miami Tribe of Oklahoma and assistant director of the Myaamia Center, and Elizabeth Ellis, Peoria Tribe

of Indians of Oklahoma and associate professor of History at Princeton

University.

An in-person public lecture entitled “Requickening and

The exhibition, which runs from Jan. 30 through June 8, will feature Awakening the Dormant” will take place at the museum at 3 p.m. Satura number of recent examples of painted deer hides and document the day, March 16, with Michael Galban (Washoe and Mono Lake Paiute),

process of revitalization of this tradition after its decline from the 1700s. historic site manager of Ganondagan State Historic Site and the curator

of the Seneca Art & Culture

The Richard and Carole

Center, who has contributed

Cocks Art Museum (RCCAM)

to the efforts to revitalize the

at Miami University is honored

painted hide tradition.

to partner with the Myaamia

Preparation for this exhiCenter at Miami University

bition has involved travel by

and the Miami Tribe of Oklamembers of the Myaamia and

homa. With this exhibition,

Peoria Tribe to the Musée du

Minohsayaki ‘Painted Robes,’

Quai Branly - Jacques Chirac

the art museum is collaboratin Paris, France, where several

ing for the first time with the

painted robes and other paintPeoria Tribe of Oklahoma.

ed deer-skin objects acquired

Maintaining a community-cuduring the 1600s and 1700s

rated approach, this exhibition

during the peak of French colis created in the voices of Peeonization of North America are

waaliaki ‘Peoria Indian’ and

currently stored and displayed.

Myaamiaki ‘Miami Indian’

A particular object (not shown

people.

in this exhibition), will be rep“More than an exhibition

resented in a photo-mural, and

about the beautiful minohlikely depicts an image of the

sayaki, this exhibition delves

into the emotional and educa- From left to right, Scott Shoemaker (Miami Tribe of Oklahoma) and Elizabeth Thunderer or Thunder Being,

tional journey of reclamation Ellis (Peoria Tribe of Indians of Oklahoma) visit with a ciinkwia minohsaya and was probably made by a

and passing down heritage to ‘Thunder Being Robe’ at the Musée du quai Branly-Jacques Chirac in Paris, member of the Illinois Confederacy, and may have been simnew generations of Peewaa- France in April 2023. Photo by George Ironstrack, Myaamia Center.

ilar to those made and used by

lia and Myaamia,” said Jason

Miami and Peoria Tribes in the

Shaiman, curator of exhibiMidwest. These incredibly imtions at the art museum.

portant and rare objects, which

Minohsayaki ‘painted hide

are seldom preserved in North

robes’ are an art form that was

America itself, do not typically

practiced by both the Peewaatravel.

liaki and Myaamiaki prior to

The visits provided the

contact with Europeans. Miopportunity to look closely at

nohsaya artists produced many

the centuries-old painted hides

beautiful examples of this art

and gain new insights and unform in the late 1600s into the

derstanding, which could inearly 1700s. In the mid-1700s,

form the revitalization of the

the artistic practice of producpainted hide tradition. Working minohsayaki declined.

shops taking place in Miami,

The exhibition, which

Oklahoma in 2022 and 2023,

opened on Jan. 30, will feature

attended by Miami Tribe, Peoa number of recent examples

ria Tribe members and staff of

of painted deer hides and docRCCAM, enabled communiument the process of revitalty members to come together

ization of this tradition after

its decline from the 1700s. The A participant paints a hide using egg yolk and mineral pigments at the Re- to try preparing and painting

story of revitalization is an im- claiming Stories Learning Lab in the summer of 2022. Photo by Doug Peconge, hides.

“It is tremendously exportant one, alongside the re- Miami Tribe of Oklahoma.

citing to witness and support

vitalization of language and

the revival of our ancestral

other cultural traditions.

art and storytelling practices,”

Ironstrack said, “After desaid Elizabeth Ellis, who also

cades of our community lookserves as tribal history liaison

ing at these beautiful minohfor the Peoria Tribe of Indisayaki from afar, it was quite

ans of Oklahoma. “Our history

emotional to be in the same

and the beautiful painted robes

room as these ancestral objects

continue to have deep impor— to touch where their hands

tance for our communities and

created such lasting beauty,

to convey teachings to our

and to speak our language and

people.”

tell our stories in their presThe Miami University exence.”

hibition will be open through

The exhibition and relatJune 8. To find out more about

ed programs are supported by

the exhibition and the proja grant from the Andrew W.

ect, visit the RCCAM and

Mellon Foundation through

Myaamia Center websites, as

the Humanities Without Walls

well as the Reclaiming Stories

Consortium, which is adminproject page.

istered by the University of

Robert Morrisey, associate

Illinois. and is part of the Re- Miami Tribe of Oklahoma Cultural Resources Officer Julie Olds scraping the

claiming Stories project.

hair from a White tailed deer hide at the Reclaiming Stories second learning professor of history at University of Illinois and member of

Free and public programs lab in the summer of 2023. Photo by Doug Peconge, Miami Tribe of Oklahoma.

the Reclaiming Stories project:

in connection with the exhibi“The creative work in this project is not just recovering meaning or untion include:

A webinar at noon Thursday, Feb. 22, in partnership with derstanding history but bringing to life these important painting practicthe Alumni Association of Miami University. The webinar will include es. It’s really about revitalization.”

Miami University News, 01/23/24

miamioh.edu/news/2024/01/minohsayaki-painted-robes-exhibitionat-miami-university-gives-voice-to-peewaalia-and-myaamiapeoples.html

This newspaper is available as a PDF at

www.miamination.com

Choose “News & Events” from the menu bar.

Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24 3B

Myaamia National and Community Symbols

Staff Article

Cultural Resources Office

Many people have asked about the symbolism included in the National and community icons of the Miami Nation. There are three

icons that have been designed to represent us

in our Sovereign status, and culturally, as a distinct people.

The National seal of the Miami Tribe of

Oklahoma was adopted in 2008 at the request of

our late Chief Floyd Leonard. The icon is made

up of a number of symbolic myaamia images

and colors.

Chief Leonard specifically requested the six

eagle feathers to hang from the bottom of the

circle to honor the six bands of the Miami as

mentioned in Bert Anson’s book The Miami Indians.

The colors of our directions make up the

outer circle. Awansaapiciši (eastward) is represented as yellow and is the color for our babies

and very small children. It is the color of the

rising sun, of the new day, emergence, birth,

and newness.

Maayaahkweeciši (southward) is represented by blue/green and represents our youth. It

is the color of growth, learning, and seeking

knowledge.

Pankihšinkiši (westward) is represented by

red and is the color of the adult age of responsibility. It is the color of our warriors, of blood

shed, knowledge gained, the responsibility to

live and share that knowledge, and maturity/

setting sun.

Pipoonahkionkiši (northward) is represented as black and honors our Elders.Black represents earned respect, wisdom, closing of day/

time/winter and preparation for the journey.

The inner ring of the circle is white, representing peace and harmony. The center is yellow and is indicative of our emergence from

years of cultural silence.

The crane in flight is symbolic of our movement as a people, both historically and in the

contemporary sense of growth of community,

knowledge, and sovereignty.

The turtle is representative of our lands and

our place. Complete, this logo is the National

symbol, or seal, representing the federally-recognized Miami Tribe of Oklahoma. Of note, in

regard to what appears to be an interchangeable

use of the references “Miami Nation,” or “Miami Tribe of Oklahoma,” the difference lies in

legality. According to our Constitution, we are

the Miami Tribe of Oklahoma. The use of the

word Miami Nation, which reflects our Sovereign Status, is a reference term, but it not currently used on legal documents due to our legal

name of Miami Tribe of Oklahoma.

The second icon is referred to as our “community logo” and it has three key elements representing the Myaamiaki.

The turtle image is the foundation, again

representing place. However in this image it

evokes our place, or homeland, as the turtle’s

back as conveyed in Great Lakes creation stories.

The crane image represents the myaamia

people, as does the symbol of the human face.

Both of these symbols are taken from historic record.

The image of the ribbonwork pattern is a new

piece being introduced and is representative of

the Myaamiaki due to the use of significant

geometric shapes and patterns frequently used,

and reused by Myaamia people for hundreds of

years. The colors chosen for this representative

pattern were selected due to the constant recurrence of these in Myaamia ribbonwork pieces in

many museums.

Many Tribal members have chosen to use

these icons for various personal identification needs. Some have had tattoos created using these images. Some have them painted on

mailboxes, embossed on jewelry or saddles, or

carved into furniture. Tribal members are encouraged to use them respectfully and to refrain

from using them in any business or professional

purposes or uses that bring monetary gain.

To be certain of appropriate use, Tribal members should direct requests for use to

Tribal Secretary-Treasurer Donya Williams at

dwilliams@miamination.com.

Miami Nation Tribal Seal. Copyright by the Mi-

ami Tribe of Oklahoma. No reproduction is permitted without written consent.

Miami Nation Community Symbol. This symbol is permitted to be used by community members.

Ribbonwork pattern used to signify Myaamiaki. Design based on historical Myaamia ribbonwork found in many museums.

y in

at to sa

Wonde taweenki?

iaa

myaam

ith

learn w

Now yo ise app!

the Me

rted

Get sta

today!

4B Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24

wiintanto wiintaakani

‘You read a book!’

Nate Poyfair

Project Manager & Special Projects

Researcher, Cultural Resources Office

Replanting

Cultures

Community-Engaged

Scholarship in Indian

Country

Chief

Benjamin

Barnes and Stephen

Warren

Chief Ben Barnes

(Shawnee) and Stephen

Warren, Professor of

American Studies at the

University of Iowa, co-authored and edited this

book with other members of scholarship and

Indigenous communities from North America.

Indigenous and non-Indigenous authors reflect

and assess the time and effort that goes into collaborative work to advance Native communities.

Barnes and Warren lead the primary narrative of

this book, which is combating modified history

to benefit the settler-colonial state and to recreate history and knowledge based on Native-led

scholarship.

George Ironstrack, Cameron Shriver, and Haley Shea of the Myaamia Center at Miami University (Oxford) reflect on their individual pathways

and current work in building our community

from a scholarship perspective. Other vital members of the success of the Myaamia Center, such

as Susan Mosley-Howard and Bobbe Burke, contribute valuable insight into the growth of an educational movement promoted by the Miami Tribe

of Oklahoma and Miami University.

This book educates the reader on the complexities and tireless work that goes into community-engaged scholarship, like the work done

in our community. Numerous authors from universities and members of the Miami, Shawnee,

and Stó:lō, one of the First Nations in the Fraser

River Valley in British Columbia, Canada, communities write about their work in research and

development to better our countries’ Indigenous

communities. Miami Tribe citizens, among others interested in Native-led scholarship, should

consider this book to learn more about our nation’s unique opportunity through community-engaged scholarship.

Author Stephen Warren describes his chapter,

saying, “This essay concerns itself with the geographic, temporal, and methodological frameworks we use when defining research related to

Native peoples. For this scholar, community-engaged methodologies offer an important corrective to scholarship that limits the geographic and

temporal scope of Native peoples. For example,

histories of the Shawnee, and their most famous

warrior, Tecumseh, are legion. Scholars and their

non-Native audiences have used Tecumseh’s life,

and death, to carry American national parables

ranging from the impossibility of interracial love

to what historian James Joseph Buss describes as

the Midwestern trope of ‘Native dispossession

and victimless settlement.’ ...the broad history

of the Shawnee in the Ohio Valley has become

a ‘form of Knowing’ that largely serves the settler-colonial state,” (page 85).

Citizens of a Stolen

Land

A Ho-Chunk History of

the Nineteenth Century

United States

Stephen Kantrowitz

This book encompasses the struggle of

the Ho-Chunk people

in Wisconsin to maintain sovereignty and a

collective fight against

U.S. government imperialism and policymaking.

Kantrowitz focuses on many issues ranging from

combating squatters, allotment and citizenship,

and racialized policies that aimed to strip land

ownership and rights from the Ho-Chunk people

to enable new waves of white settlers into their

These reviews aim to inform tribal members of

culturally and socially significant literature that

may aid in our understanding of Native America

and ourselves as a tribal community.

lands.

Kantrowitz tells a long and heartbreaking story about Ho-Chunk persistence that resembles our

own Myaamia story of persistence. Alienation of

common land, citizenship becoming a “mechanism for settler-colonial elimination,” and tactics

to eliminate traditional homelands as hospitable

places all became forms of colonialist pressure.

The complexities of citizenship and identity, acquisition of land as a form of resistance, allotments as a form of resistance against squatters,

and the significance of the Indian Homestead Act

are all addressed in this book to help readers understand the methods used by Native Americans

to resist American imperialism.

This book tells heartbreaking stories of desperation, loss, and Indigenous persistence over

a colonial power. Ho-Chunk resistance exposed

that the proponents of equal citizenship did not

believe in their own words. Kantrowitz dives

deeper into the political methods used to remove

land from Ho-Chunk possession. “The blended

grounds of conquest and contract” define the ideology that Ho-Chunk people combated for decades.

For Myaamiaki, this book helps to provide

detailed information regarding the ways Great

Lakes Tribes persisted through bullying, murder,

deceit, and, in most cases, removal from their

homelands. As Kantrowitz also acknowledges

on page 44, Miamis employed many of the same

tactics to persist in Indiana in the 1840s.

The Native

Ground: Indians

and Colonialists in

the Heart of the

Continent

Kathleen DuVal

The Native Ground

focuses primarily on the

Arkansas River Valley

and the history of Native Americans in that

region. DuVal takes the

reader on a historical journey through the area

from pre-contact to the time of Spanish expeditions, through French and British colonial efforts

in the region, and ends during the period of Indian

removals in the 1820s and 1830s. Exploring the

shifting and ever changing populations, cultural

practices, language groups, and colonial influences, DuVal also explores how the Arkansas River Valley, perhaps more so than the Great Lakes

Region, was controlled by Native people even

with non-Native people consistently vying for

an economic and militaristic stake in the region.

The Arkansas River Valley is an area of diverse

ecosystems with abundant resources that allowed

Indigenous people in the region to grow in population and power. Due to location, Indigenous

people could also stay a safe distance from significant colonialist efforts to control this part of the

continent until much later than their Great Lakes

and Southeastern Indigenous counterparts.

Spending time focusing on both the Osage

and Quapaw Tribes, DuVal argues that the region’s Indigenous peoples were the real determiners of how relationships formed and how

commerce grew in the Arkansas River Valley and,

in some cases, the surrounding regions. Quapaw

rejections of French ideas of religious practices

and land use, for example, showed how colonial

efforts to gain a foothold in the region were generally on Native terms. The author also emphasizes

how, in many ways, the powerful Osage “proved

far more successful than either France or Spain at

building a mid-continental empire.” Both nations

used the geographic advantages of the Arkansas

River Valley to control the influx of European

goods and other Indians, thus giving them power through logistics to influence and control other

people, whether colonial or Native.

At one time, the Arkansas River Valley was in

the far reaches of where Illinois and Miami people

would have traveled. This book will help educate

Myaamiaki about their historical neighbors and

how they combated imperialism and established

themselves as regional powers. Today, the Quapaw Tribe reservation borders the Miami/Peoria

Reservation, and the Osage Nation Reservation is

three counties west of our reservation boundary.

Masters of Empire:

Great Lakes

Indians and the

Making of America

Michael A. McDonnell

This book focuses on

the Anishinaabeg/Odawa people, who are now

parts of federally recognized tribes in Michigan

and Oklahoma, and their

presence at the straits of

Michilimackinac. During the early colonial period, the Straits at Michilimackinac (the waterway

between Michigan’s upper and lower peninsulas

connecting Lake Michigan and Lake Huron) was

considered the most crucial gateway to trade and

diplomacy to the western and northern Indian nations. During the early colonial period, the Anishinaabeg knew their territorial advantages. Their

geographical positioning and negotiating strength

gave their people leverage with the French and

other Native nations.

The position of the Anishinaabeg/Odawa at

the straits impacted their neighbors and began an

intense rivalry with other Indigenous groups, most

notably the Haudenosaunee. Using private French

traders, called Coureurs de bois in French, the

Odawa learned how to deal with these Europeans

and came to understand their motives, needs, and

weaknesses. Using leverage and other political

strategies to maintain influence over the French

helped maintain Odawa and Anishinaabeg power

in the Great Lakes Region or Pays d’en Haut as

it was referred to by the French, especially during

early contact in the 17th century.

Another important subject in this book is Anishinaabeg relationships with their neighbors.

Two categories of people, the inawemaagen (relative) and meyaagizid (foreigner), were the only

types of people in the Anishinaabeg world. Although Algonquian, the Anishinaabeg based their

relationships with meyaagizid around conflict,

suspicion, and rivalry. Understanding this ideology helps the reader to interpret why Odawa and

other Anishinaabeg used marriage to keep themselves strategically tied to specific communities.

As Iroquoian or non-related Algonquian neighbors moved to Detroit and the northern parts of

present-day Indiana and Ohio following the Beaver Wars in the 18th century, the Anishinaabeg

were alarmed, as a new set of potential rivals and

enemies were now to their south.

One of McDonnell’s primary arguments, impacting how we view our history, is the significance

of the attack on the Myaamia village of Pickawillany (the village site is just north of present-day

Piqua, Ohio). McDonnell argues that the Ojibwe

and Odawa attack on the English-allied village at

Pickawillany and the killing of Myaamia akima

Meemeehšhkia in front of his relatives was “the

opening salvo” that began a chain of events that

would result in the Seven Years’ War and a global

war between France and England that changed the

futures of millions of people living under colonial

influence.

McDonnell helps the reader understand the

miscommunications, cultural differences, and

very different motives of the Native peoples and

colonial powers of this early period of contact.

The Native groups and colonial powers held

advantages and leverages in their relationships.

McDonnell highlights how the Odawa could

influence or force the French into decisions and

alliances to which they were perhaps not entirely

in agreement. An excellent look into the politics,

economics, and warfare within the Great Lakes

in the early colonial period, Masters of Empire

does a great job of illuminating the complexities

of Indigenous political and social networks and

framing the violence resulting from the influx of

colonial goods and provocations.

Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24 5B

Killer of the Flower

Moon: The Osage

Murders and the

Birth of the FBI

David Grann

From the perspective of a white American, Killers of the Flower Moon is based on the

Osage Nation, wealth,

inheritance,

violence,

and betrayal. It became a

jaw-dropping rendition of the murders of Osage

people in the 1920s due to oil discoveries on their

lands. Focusing on the FBI investigators of these

crimes, this book clarifies how Osage people were

murdered by white people so that they could steal

their wealth and property.

During the 1920s, as oil was discovered on

Osage lands, the people of the Osage Nation

quickly became the wealthiest people per capita

in the world. As jealousy and greed grew outside

the community, powerful men began targeting

the Osage in killings to eliminate them from their

lands and take their wealth. Over twenty Osage,

perhaps many more, were killed in various ways.

Mollie Burkhart, an Osage woman who loses many

family members to murder, William K. Hale, and

Ernest Burkhart become primary characters in the

web of crime and violence that Grann portrays. As

time passed and the newly formed FBI began to

investigate the case, lead investigator Tom White

took on unraveling the layers of corruption surrounding and, at times, killing the Osage in Oklahoma.

As White continues his investigation surrounding the mysterious deaths of the Osage, layers of political and economic corruption surface

on a scale still shocking today. During a time

where many Indigenous nations within the United

States were at their weakest, the Osage were afforded an opportunity at wealth that almost no one

in the world had. Yet still, white businessmen and

landowners around them circled like vultures and

began instigating and committing atrocities on the

Osage to gain their wealth.

An acutely distressing recollection of the predation of the Osage, Killers of the Flower Moon

gives Miami people an insight into the ways that

white settlers and neighbors preyed on Native people just west of our reservation. As you read this

book, reflect on the violence and corruption that

the Osage people faced and use that as a catapult

into understanding our tribal history in the corrupt

practices of the American and local governments

to wrestle away land and wealth from our people.

If this topic interests you, I encourage you to

review our Aatotantaawi “Let’s Talk About It!”

discussion from July 2020. This discussion is

available through the recording via the Myaamia

Center YouTube channel. If desired, a further

look into this period of Osage history is possible

through the novel A Pipe for February by Charles

H. Red Corn.

Expand your

vocabulary

Mankiller: A Chief and

Her People

Wilma Mankiller and Michael Wallis

As a former topic of

our Aatotantaawi! “Let’s

Talk About It!” group,

Mankiller: A Chief and

Her People, provides

readers with the story and

personal reflection on the

life of a Cherokee and female chief. Covering the broader events of Native

American modern history, such as the Indian civil rights movement of the 1960s and some much

deeper Cherokee history, Mankiller narrates how

her life path and experiences shaped her as a chief.

Experiencing a move from Oklahoma to California as a young child, Mankiller explains the

complexities of moving to a more developed part

of the United States from a rural Oklahoma home

and how this change led to her becoming involved

in the Red Power movement. Living in California, she became engaged in social activism and

was present at the occupation of Alcatraz in 1969.

Alcatraz not only made her aware of the need for

further social activism on behalf of Native Americans, but the event also forever motivated her to

work toward social and political improvements for

Native American people and tribes.

Throughout her life, Wilma Mankiller faced

significant obstacles and tragedies that built her

determination to empower women and Native

Americans both in her community and in the

broader Indigenous communities in our country.

This book provides the reader with an encompassing view of how modern-day tribal politics

have been shaped by a generation of men and

women who were a part of the Red Power movement and ushered in a new era of Native American

political, social, and economic change.

This book and other fascinating topics were

covered in the Aatotantaawi discussion in September of 2022. After reading, feel free to reflect and

review this book by viewing the recorded discussion via the Aatotantaawi! “Let’s Talk About It!”

Facebook page, or directly on YouTube. Dr. Cameron Shriver leads an exciting and thought-provoking discussion where we review the book and

discuss the lives of female leaders within our tribe.

Download the

Myaamiaataweenki

‘Miami Language’

Dictionary!

You can contact Nate Poyfair at

npoyfair@miamination.com

Noticed some changes...

ILDA Dictionary

Deﬁnitions from over

2,000 entries

Audio pronunciations

Other changes to look out for:

The Newspaper is now online!

• Two biennial printed editions summer & winter

from

MTO Media

• Quarterly editions at miamination.com

• Increased social media presence

• Time Sensitive News online at miamination.com

For more information, keep an eye on miamination.com, the

paper, and social media.

the

Open 9 am - 5pm | 28 N. Main, Miami, OK 74354

(918) 544-6049 | www.myaamiagifts.square.site

6B Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24

ahsenaamišipoohkiitaawi

‘let’s collect sap!’

Jordan Poyfair

Communications & Media Specialist, ARPA, CRO

Last winter, the

Cultural Resources

Office (CRO) team

members had the

opportunity to visit

the Wyandotte Tribe

Cultural Resources Office and learn

from their practice

of tapping aayoonseekaahkwa ‘Black

Walnut trees.’ The Drilling a hole into the tree for the spile. Photo by

Wyandotte

began Madalyn Richardson, Miami Tribe of Oklahoma (MTO).

tapping Black Walnut trees as a source

of syrup and sugar

as they would have

done in the past with

Sugar Maple trees

because maple trees

are much less common in Oklahoma.

To further enhance our connection to our land in

Oklahoma and the Sap dripping from a tap into a bucket. Photo

ecological knowl- by Jordan Poyfair, MTO.

edge of our removal homelands, we

tapped 35 trees on

Miami Tribe land

this January. This is

the first largescale

tree tapping project

myaamiaki ‘Miami

people’ have taken

part of in noošonke

siipionki

‘Miami,

Oklahoma.’

Early

results MTO staff and Peoria visitors tapping black

have shown that walnut trees. Photo by Madalyn Richardson, MTO.

Black Walnut sap

yields about a 50:1

ratio of sap to syrup,

a bit less productive

than the average

40:1 ratio for Sugar

Maple trees. From

the 127 gallons collected so far, we

have produced just

above two gallons

of syrup. Noting

that 25 gallons of Tree tapping buckets on black walnut trees.

sap were donated Photo by Jordan Poyfair, MTO.

to Oklahoma State

University for testing and research,

this is almost exactly a 50:1 ratio.

We have found that the taste

and look of Black Walnut sap is

very similar to Sugar Maples, but

the taste of the finished syrup is

very different. Finished syrup at

about 70% sugar content has a

much more bitter, nutty, and overall powerful taste. It would be difficult to consume in large quantities like we may do with our maple

syrup on pancakes, but it is equally

as enjoyable.

As the climate and weather Sap being boiled into syrup.

conditions have been unstable in Photo by Madalyn Richardson.

our part of the country, our sap

collecting season is coming to a

close. Typically, weather that is

below freezing at night but warms

up to above freezing during the day

is ideal for sap flows. The weather

this year has lacked consistency in

temperatures and has impacted sap

flow negatively.

We hope to share our efforts in

person at upcoming events so that

community members can look at

and learn about Black Walnut syrup and its many benefits. We enjoy learning about the process and

sharing it with others.

Black walnut syrup. Photo by

Jordan Poyfair, MTO.

Sweet Times at Peehkahkionki

Dani Tippmann

Foods Program Director, ARPA, Cultural Resources Extension Office

We are tapping trees at peehkahkionki ‘Place of the Beautiful Land’ in

Fort Wayne, IN. Please consider coming out to see and participate in the process. We will tap maple and black walnut trees this year to collect sap. Making maple syrup or sugar started with identifying the trees while the leaves

clung to the branches.

This year, we will tap silver and amur maple trees on the tribal property.

The amur maples are an invasive, non-native species. By tapping these invasive, non-indigenous amur maples, we give some of the sugar and silver maples, which are Native species, time to rest this year.

Once the trees we will tap

are identified and marked,

we decide how many to

tap and where to concentrate our collection activity.

This year’s collection efforts will focus on the amur

maples along the driveway.

Utilizing trees along the

driveway makes harvesting

A spile being tapped into a tree. Photo by particularly easy!

The trees are close to

Doug Peconge, Miami Tribe of Oklahoma (MTO).

each other and will be a

little less muddy near the

driveway as the temps shift

from freezing at night to

warmer temps during the

day. When the temperatures

fluctuate above and below

the freezing point, the sap

flows in the maple trees and

is easily collected.

Today,

modern

Myaamia people, we drill

Sap dripping from a tap into a bucket. Pho- holes, about waist high,

in the southern side of the

to by Doug Peconge, MTO.

tree, where the trees receive the most sunshine and

warmth in the spring, and

then we tap in a spile with

a bucket hanging below it

to catch the sap dripping

from the spile. Historically,

we would have slashed the

tree and caught the sap as

it flowed from the wound in

the bark.

A journal by Gerard T.

CREO staff tapping maple trees. Photo by Hopkins mentions that maple sugar was a trade item.

Doug Peconge, MTO.

He wrote, “The women

bring sugar, which is generally neatly packed in a

square bark box containing

about fifty pounds. It is made

from the sugar tree. This art

has long been known to the

Indians. They make and use

large quantities of sugar. We

have seen very white and

clear-looking sugar of their

manufacture.”

Last year, 2023, was

CREO staff tapping maple trees. Photo by

the first year we harvested

Doug Peconge, MTO.

maple sap at Peehkahkionki. This year, we increased our efforts and tapped about 50 trees. Eehsenaamišipoohkiaanki ‘We collect maple sap’ from the trees and eehtwaanki

ahkihkonki ‘put it in the pot.’

Next, weensamaanki ‘we boil’ the sap over an open fire. The heat will boil

off some of the moisture and produce maple syrup. It takes about 40 gallons

of sap to produce a single gallon of syrup! Some syrup is boiled further at a

higher temperature and stirred for about 10 minutes to make maple sugar.

We also tap black walnut trees on the property to make walnut syrup.

The black walnut sap goes through a parallel process to the maple sap. Some

people prefer the flavor of walnut syrup over maple syrup. We tapped less

than ten walnut trees this year. It gave us a “taste” of what to expect and help

us decide whether to tap more black walnut trees next year. We filtered the

processed sap through cloth filters to remove what is known as “sand” or extra mineral deposits within the syrup. We finish it by pouring it into jars and

canning it at a high temperature, making it shelf-stable.

If you want to be a part of the sugar or syrup-making next spring, please

come out to Peehkahkionki and be a part of the fun! Ahsenaamisipoohkiitaawi – ‘Let’s collect maple sap!’

Some Maple Sugar Phrases:

eehsinaamišipoohkiaani – I collect maple sap

ahsenaamišipoohkiitaawi – Let’s collect maple sap

ahtoolo ahkihkoonki – put it in the pot!

eepisamaani – I heat it (the pot)

eepisamankwi – We heat it (the pot)

ahkihkwi weenteeki – the pot is boiling

Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24 7B

Myaamionki Noošonke Siipionki ‘Miami Homelands

Along the Neosho River’: The Meanings of the

Names and Places That Consist of our Tribal Seat and

Oklahoma Homelands

the Quapaw reservation to the border of the state

of Missouri.

Nate Poyfair

Project Manager & Special Projects

Researcher, Cultural Resources Office

Wea-Piankashaw connection: Historically,

the Wea and Piankashaw were bands of the Miami

Tribe. In 1854, people of Kaskaskia, Peoria,

Piankeshaw, and Wea origins formed a confederated

tribe, today known as the Peoria Tribe of Indians

of Oklahoma. Wea and Piankashaw people have

historically lived amongst both Myaamiaki and

Peewaaliaki and the descendants of these nations

are now members of the Peoria Tribe of Indians of

Oklahoma.

Various articles in this edition of the newspaper

have addressed places we as Myaamiaki call

home. Oklahoma became the permanent home of

the Miami Tribe of Oklahoma in the early 1870’s,

and following this last relocation of our tribal seat,

we have engrained ourselves in the local social

and economic networks. Sharing a reservation

with our relatives the Peoria Tribe of Oklahoma,

our home here in Northeast Oklahoma is a place

of many names and identifiers. Like most places

in North America, the names of the places around

us are in many cases derivatives of Native words

or simply named after the Native Americans that

have lived here. Below are some facts about where

we live, including the origins of the names of these

significant places to Myaamiaki.

Oklahoma: The name for the state of

Oklahoma is a derivation of the Choctaw language

“Okla” and “humma,” meaning “red people.” The

state of Oklahoma was traditionally occupied by

tribes such as the Wichita, Caddo, Osage, Pawnee,

Quapaw, Kiowa, Comanche, Arapaho, and

Cheyenne peoples before becoming the removal

and reservation lands of 39 total tribes post U.S.

expansion. The state of Oklahoma was established

in 1907.

Ottawa County: The county name is said to

originate from the Ottawa Tribe of Oklahoma,

when Chief Thomas F. Richardville (Miami) and

hisson-in-law Chief Manford Pooler (Ottawa),

came together with investor Wyland C. Lykins

to create a town in the area that could serve as

aneconomic hub for Lykins’ cattle farming

ambition. Since this would-betown was bordered

Miami reservation lands and the acreage that

would be acquired from the Ottawa tribe, the town

was named after the Miami and the county after

the Ottawa.

Akima ‘Chief’ Thomas F. Richardville lived

from 1830 to 1911. Photo by John K. Hillers,

courtesy of the National Anthropological Archives,

Smithsonian Institution.

Oklahoma, and given allotted lands for permanent

settlement. Due to the nature of the placement,

centuries-long relationships, intermarriage, and

political ties, shared reservation space continues

our relationships as they always have been: sibling

nations who live with and amongst each other.

The boundaries of this reservation stretch from

the Kansas border and down along the Neosho

River to the west, and the Quapaw Reservation

to the east, then south and east, wrapping around

What is our Place? Myaamionki “Miami

homelands” stretch from our historic place of

origin in the lower Great Lakes, and west to

our removal homelands of Kansas and south to

Oklahoma. Our tribal seat is in Miami, Oklahoma,

serving as our western boundary to Myaamionki.

It is essential to recognize the continuous idea

of shared spaces. As has always been the norm,

Myaamiaki have shared spaces with people from

many other tribes. Boundaries placed by the U.S.

government do not represent our traditional ideas

of land ownership and relationships. We have

always shared spaces with our close neighbors,

such as the Illinois, Shawnee, Potawatomi, and

other nations, and have been removed to a place

(Oklahoma) where the lands we occupy are not

where we originate from. Our current homelands

represent the collective resistance and resilience

of 39 tribes, including ours. The names of these

places derive from words of many different

peoples and signify the essence of a shared place.

Miami: Pronounced in the vernacular as “MyAm-Uh,” the town of Miami was established in

1891 as an effort of Thomas F. Richardville

(Myaamia Akima ‘chief’) and Wyland C. Lykins

with 588 acres purchased from the Ottawa Tribe

to establish the town of Miami. Miami, the town,

is directly named after the Miami Tribe.

Neosho River: The name of Neosho is a

derivation from the Osage language that has a

translation of “clear, cold springs.” The area

surrounding the Neosho River has long been

known for its freshwater springs and has been

used for this resource for hundreds of years by

Native Americans.

This is a 1978 map showing the Kaskaskia, Western Miami, Wea, Piankeshaw, and Peoria

Myaamia-Peewalia Reservation: The Miami- allotment areas within the Miami-Peoria Reservation. The Neosho River borders the WestPeoria Reservation is another example of shared ern Miami and Kaskaskia reserves to the west, and the town of Miami is represented by the

space. The Miami, Peoria, Wea, Piankeshaw, darker-shaded area south of Western Miami and west of Ottawa reserves. Map compiled by J.L.

and Kaskaskia were removed to Ottawa County, Speer. Copyright by Dick James, 1978. Source Unknown.

Would you like to learn more about plants

from a Myaamia perspective?

Mahkihkiwa hosts botanical archives from over 100 years ago

as well as plant information that elders shared in the 1990s. The

ethnobotanical site is named, Mahkihkiwa ‘herb medicines,’

as a reminder of the importance of plants to living well from a

Myaamia point of view. There is so much that can be searched

and explored!

Explore mahkihkiwa.org today!

8B Aatotankiki Myaamiaki - History & Culture, Vol. 17, No. 3, 2023-24

MYAAMIA COMMUNITY RESOURCES

Myaamia citizens and families have many language and cultural education

opportunities available on the web. The following sites regularly post videos,

photos and current news clips from the Miami Tribe of Oklahoma and the

Myaamia Center at Miami University.

MIAMI NATION WEBSITE www.miamination.com

Miami Nation Gift Shop myaamiagifts.square.site

________

MYAAMIAKI Miami Tribe of Oklahoma (closed Facebook group for Tribal citizens &

their immediate family members)

AATOTANKIKI MYAAMIAKI Miami Nation News on Facebook

Miami Nation Events Where public events are posted on Facebook

EEMAMWICIKI Facebook (our summer youth programs)

MYAAMIA CENTER Facebook & YouTube Channel

AATOTANTAAWI “Let’s Talk About It” Myaamia Community Discussion Group for

books, movies, shows, etc.

________

ILDA Myaamia Online Dictionary (Miami-Illinois Indigenous Languages Digital

Archive) mc.miamioh.edu/ilda-myaamia/dictionary

KAAKISITOONKIA the Myaamia Heritage Museum & Archive’s online archive

kaakisitoonkia.org

AACIMOTAATIIYANKWI Myaamia Community Blog

aacimotaatiiyankwi.org

ŠAAPOHKAAYONI A Myaamia Portal

mc.miamioh.edu/eduportal/

PICNIC & PLAY

pakitahantaawi A P R I L

2 0

Grill out & picnic food provided,

bring your own dish if you like!

Live Music, Bounce House,

Lacrosse Games & Cornhole

Lacrosse Skills Competition - Grand Prize $150

Corn Hole Tournament - Grand Prize $100

1st Community Lacrosse Game of the year

At the Powwow Grounds, 54515 East 65 Rd. Miami, OK

M I A M I

N A T I

N E W S

meenapiyankwi

Myaamia Publications –Vol. 17, No. 3, Winter 2023-24 – Section C – Community – Noošonke Siipionki Myaamionki

Honoring Diane Hunter, Recently Retired MTO Tribal

Historic Preservation Officer

Logan York

Tribal Historic Preservation Officer

In Diane’s role as Tribal Historic Preservation Officer (THPO), the

critical focus of her position was to act as the State Historic Preservation

Officer (SHPO) for Tribal Lands and to consult on tens of thousands of

Section 106 projects on all lands that the Miami Tribe of Oklahoma has

ancestral or cultural ties to.

She also oversaw the Tribal Historic Preservation Office to ensure it

ran efficiently and smoothly. The THPO office identifies and designates

historic properties under the National Historic Preservation Act and the

Tribal Integrated Resource Management Plan and conducts public lectures, panels, and classes. She also had many talks focused internally on

a Myaamia audience for further education. She helped conduct archaeological assessments of historic sites and cultural resource surveys.

I have been very privileged to have been taught by Diane, and like everyone who has had the opportunity to work with her, I am the better for

it. She is incredibly talented and knowledgeable and has opened doors

I never would have thought possible. Between her and the Myaamia

Center, we are on a level of involvement and standing in our traditional

homelands that has not been the same in 200 years or more. Through

her, we have connections to hundreds of institutions, including Federal,

state, and county agencies, many conservation groups, universities, museums, history centers, archaeologists, schools K-12 all over our homelands, fairs, nonprofits, National Parks, National Forests, Departments

of Transportation, SHPO Offices, dozens of state parks and at least one

Mennonite church. She might have even renamed a National Forest in

Ohio. She is also a fantastic writer for both Tribal blogs and websites,

educational signage, curriculum, and even books.

The Miami Tribe of Oklahoma and the THPO office specifically

would be years, if not a decade, behind where they are now if not for

her ceaseless work, talks, lectures, and editing of articles, blogs, signage, websites, and books. The Miami Tribe of Oklahoma owes her and

those like her an unpayable debt for the service they have provided us

as a people.

Diane presented with a medal and blanket from Business Committee.

Photo by Karen Baldwin, Miami Tribe of Oklahoma (MTO).

Diane recieves the highest MTO national honor. Photo by Karen Baldwin,

MTO.

Letter to citizens of the Miami Tribe

of Oklahoma from Diane Hunter

aya eeweemilakakoki ‘Greetings to all

my relatives’ and citizens of the Miami

Tribe of Oklahoma.

Now that I have retired, I look back on

my years working for our tribe with a grateful heart for the love and support I have

received as a citizen and employee of our

sovereign nation. I have many reasons over

many years to be thankful to all of you.

Mihši neewe to Miami University and

all who established and have served at the

Myaamia Center. Without the Myaamia student scholarship, I might never have known

that our Myaamia people who were removed

to Oklahoma did not, in fact, disappear but

struggled their way to survive and thrive as

the Miami Tribe of Oklahoma. (Also, mihši

neewe to my late father Ken Hunter, whom I

doubted when he told me Miami University

had financial aid for Miami students.)

Mihši neewe to all who welcomed me

and made me feel at home and among family during my first visit to Miami in 2011.

Mihši neewe to my son John Bickers for

bringing me to the Miami Tribe of Oklahoma and for encouraging me to apply for the

Assistant Tribal Historic Preservation Officer (THPO) position.

Mihši neewe to those responsible for hiring me as Assistant THPO in 2015, in spite

of my minimal knowledge about the Tribe

and complete lack of knowledge about what

a THPO is or does.

Mihši neewe to so many who helped teach

and train me to do the job of Assistant THPO

and then THPO and for their patience in giving me time and many opportunities to learn.

Mihši neewe to the Business Committee for supplementing the funds from the

THPO grant. This support was especially

needed to enable me to travel for consulta-

tions and to respond to the ever-increasing

requests for presentations and educational

talks about the history of Myaamiaki and

the Miami Tribe of Oklahoma today. I am

also so grateful that you hired Logan York,

so he could be trained as the next THPO. I

leave with complete confidence that he will

carry on the work and open new avenues for

preserving and protecting places of historic

and cultural importance to the Miami Tribe.

Mihši neewe to all those outside our

Tribe whom I’ve worked with over these

years for your cooperative consultation that

enable us to preserve and protect our places

and our ancestors.

Mihši neewe for the kind recognition

and the many well-wishes at Winter Gathering 2024.

Mihši neewe to every Myaamia citizen

who has befriended me and welcomed me

into our Myaamia family. I will always remember the joy of gathering with you in Miami, Oklahoma, or Fort Wayne, Indiana, or

both. In case you do not see yourself in any

of the preceding descriptions, believe me,

you are all part of everything that has happened and that I have done with the Tribe.

Every one of you has supported me in so

many ways and contributed to the work of

the THPO. I cannot thank you enough. My

heart is full when I think of you.

There are so many of you that I cannot

begin to name names. I will make an exception, however, as I remember Sue Strass as

one of the first Myaamia people to befriend

me. Sue, you are always in my heart.

Mihši neewe, eeweemilakakoki. Big

thanks to all my beloved Myaamiaki.

cecaahkohkwa

Diane Hunter, recently retired from her position as

Diane Hunter

the Tribal Historic Preservation Officer (THPO).

Photo by Doug Peconge, Miami Tribe of Oklahoma.

Aatotankiki Myaamiaki - Community, Vol. 17, No. 3, 2023-24

Introducing nahi meehtohseeniwinki Image

Haley Shea

Myaamia Research Associate

In August 2022, we announced the receipt of a

grant from the Robert Wood Johnson Foundation

intended to develop a conceptual understanding

of, and a tool to measure, living well for Myaamiaki. Recently, Stella Beerman of the Myaamia

Center posted an update on that project.

Out of this growing body of work has

emerged a new image, created by Megan Sekulich, that we intend to use within educational

and outreach programming to help Myaamiaki understand what wellness means from a

Myaamia perspective. In this blog post, we will

describe the meaning behind the imagery.

Significance of Imagery

In creating an image that corresponds to the

wellness model, it was important to us that we

capture something that connects to the 3 components of wellness, is recognizably Myaamia,

and has ties to a cultural perspective on wellness. While we went through many drafts, we

ultimately settled the following image.

Sassafras leaves

The three leaves within this image depict

those of the mankiišaahkwi ‘sassafras’ tree,

which we intentionally chose because our community knows it as mankiišaahkwi ‘the medicine bush.’ We chose three leaves to correspond

to the three components of nahi meehtohseeniwinki, which I will go into more depth on in a

future blog post.

Sassafras, specifically, has been purported

to have many health benefits, with the oil from

the sassafras roots being used as aromatics,

stimulants, diaphoretics, diuretics, aseptic and

astringent.[1] The late tribal elder Barbara Mullin told Dr. Michael Gonella (botany consultant

for the Myaamia Center) during a visit in the

early 2000s[2]:

“My grandfather said on the first day of

February that you had to have a cup of sassafras every day through the month of February

and then you would not be ill all year . . . And

he lived to be 93.”

This comment from a late tribal elder points

to the knowledge that moderation is important

The late Barbara Mullin at the Miami Tribe

of Oklahoma’s Annual Gathering General

Council Meeting in 2010. Photo by Hugh Morgan, Miami University (MU)

when using sassafras since large doses can lead

to health complications, including problems

with circulation and breathing.[3] In fact, the

FDA cautions against the use of sassafras as it

contains a chemical compound called safrole,

which the FDA considers a carcinogen and toxic to humans. At the same time, the FDA does

acknowledge that there is limited research on

the plant to make any conclusive claims.[4] Regardless, it is important to remember knowing

the proper ways to cultivate and use this plant

as an extension of myaamia knowledge that has

been passed down through generations.

Central Concepts & the Color Green

in this logo also has a deep historical and

cultural context which we will explain

below.

The myaamia word for

health comes from the stem

pelakii– which means both

‘heal’ and to ‘be in a good

condition.’ We see this

in words like peelakiita

‘s/he is cured, healed’,

aancipelakiita ‘s/he

makes life change,

improvement,’ and

peelakiihenci ‘liberate him/her, make

whole.’ The commonality across these

examples is that health

is a process in which

people are striving for

improvements and making intentional changes to

strive for holistic wellbeing.

The stem pelakii-, when inflected as a noun, is pilakioni and

can be translated as a general notion

of ‘health.’

A second concept that is central to our understanding of wellbeing, in our language is

captured by the stem aweem– which means ‘be Living Well Image, created by Megan Sekulich.

related’ and ‘be grateful.’ We see this concept

in words like eeweemaki ‘I am related to him,’ ated by Julie Olds within the center of the cirnintaweemaakana ‘my fellow tribesman,’ or ee- cle. Together with the sassafras leaves we hope

weenkiita ‘s/he is thankful.’ Across these terms, these two images are identifiably Myaamia in

we recognize that relationships and gratitude the context of our wellness model. We also hope

are embedded in everything we do. After all, we this symbol represents the fact that this entire

often greet one another with aya eeweemilaani notion of wellness is rooted in the community

‘hello my relative.’ When this stem is inflected itself. Without our community, knowledge, and

as a noun, as in aweentioni, it is generally trans- value system, we would struggle to retain our

lated as meaning ‘peace.’ The concepts embed- unique identity as myaamia people and would

ded in both pilakioni ‘health’ and aweentioni not be able to engage with the world around

‘peace’ make up the inseparable and founda- us as a distinct culture. The community and its

tional notion of wellness from a Myaamia cul- health serve as the central unit that unifies this

tural perspective. These two concepts together entire notion of wellness.

form the idea that we, as humans, must always

Be on the lookout for this image across varstrive to achieve nahi meehtohseeniwinki ‘liv- ious programs, educational initiatives, and on

ing properly, well.’

signage moving forward. After all, nahi meeA person who attempts to live out their htohseeniwinki is simply the process of living

lives as a Myaamia person cannot live prop- life in a good and proper way, so it’s part of

erly without the practice of healing or without everything we do as a Myaamia community.

relationship

building and maintenance.

These two concepts of

health and peace are

inextricably linked.

The color green

was historically used

as a symbol of peace

and strengthening relationships within our

community and externally in diplomacy

with other nations.

Many times when we

would declare peace

with other tribal nations, we would present them with something (a blanket or Sign marking Miami Tribe of Oklahoma’s Tribal Headquarters in Mipipe, for example) ami, Oklahoma. The symbol on the right, created by Julie Olds, has

that incorporated the become known as the “Community Symbol.” Photo by Doug Peconge.

color green on it to

symbolize peace and maintenance of the rela[1] Coulter, S. (1932). Pharmacology of the

tionship. In one recounting of a speech given medicinal agents in common use. Indianapolis,

by a Myaamia leader in order to make peace Indiana.

with another community, we presented a beaver

[2] Gonella, M.P (2003-2006). Field Notes.

blanket with a green circle in the middle along

[3] Coulter, S. (1932). Pharmacology of the

with the following translated statement,

medicinal agents in common use. Indianapolis,

“Brothers: We perceive that your country is Indiana.

all smooth and clear like this blanket, and that

[4] Ajmera, R. (2019, May 3). Sassafras tea:

your hearts are good, and the dwellings of your Health benefits and side effects. Healthline.

governors are like this green painted spot in https://www.healthline.com/nutrition/sassathe middle of the blanket, which represents the fras-tea-benefits#benefits&nbsp.

Spring in its bloom.” [Gave the beaver blan[5] William Trent, Journal of Captain Wilket.]

liam Trent from Logstown to Pickawillany,

We continue the tradition of using color and A.D. 1752., ed. Alfred Thomas Goodman (Cinimages to express ourselves and have chosen cinnati: W. Dodge, 1871), 96.

the color green as the circular outline of the im- Originally published on Aacimotaatiiyankwi,

age with the sassafras leaves to represent the the Myaamia Community Blog, Nov 28, 2023,

interconnected notions of health and peace/re- https://aacimotaatiiyankwi.org/2023/11/28/introduclatedness.

ing-nahi-meehtoseeniwinki-image/.

Understanding wellness in the context of

Myaamia language and culture requires an understanding of two central components that Community Symbol

serve as foundational concepts for Myaamia

Finally, we decided to use a face inspired by

wellness. Additionally, the color green used the community symbol that was originally cre-

Aatotankiki Myaamiaki - Community, Vol. 17, No. 3, 2023-24

Components of the Living Well Model

Haley Shea

Values

The second component of nahi meehtohseeniwinki is our community

value system. There are eight values that guide what we deem important

Understanding the Myaamia concept of living well requires knowledge as a community and which guide both our worldview and our behaviors.

of two tenets that form the foundation of a life lived well. It could be gen- If you’re anything like me, there are things you do that you don’t know

eralized that most humans, regardless of cultural upbringing, are driven or why you do them, you just know they are there in your life. Looking at this

motivated to seek a good life, which we will refer to in this context as nahi value system, I am now able to describe the “why” behind some of these

meehtohseeniwinki. This term more directly translates for us as ‘to live a behaviors. Here are the eight values that have been formally articulated

and implemented within our educational curriculum:

proper human life.’

1. neepwaahkaayankwi ‘we are wise, conThe two tenets that form the basis of nahi

scious, aware’: A drive to understand

meehtohseeniwinki ‘living well’are pilakithings and gain knowledge/awareness of

oni ‘health’ and aweentioni ‘peace.’ You can

the way the world works.