Watch We Shall Remain American Experience Official Site PBS

We Shall Remain

Episode 1, then in March 1621, in March 1621, in the southeastern Massachusetts State, Sachem and Masasoite, who lead the on e-panaags, sat down to negotiate with the British settlers Gorotsuki. The hunger, dirt, and illnesses of the fairy strangers were desperate to live and absolutely needed the help of the natives.

Masasoite faced his own problem. Masasoite faced his own problem. His tribes were recently destroyed by an unknown cause, and were defenselessly defenseless against the rival Nalgan set in the west. One Pan o-Agu's chief thought that a tactical alliance with outsiders would protect their people and provide ways to keep indigenous enemies. He agreed to give English the necessary help.

Half a century later, when a fierce war between British colonists and New England Indians broke out, Masasito's diplomatic gambling wisdom was no longer clear. The 5 0-yea r-old British migration, abuse, fatal infectious disease, and a wide range of environmental deterioration have pursued Indian and their lives into the destruction. The One Pano Agu, led by Masasoito's son, Metacom, and their indigenous allies, fought with the British troops and dropped them into the sea.

Episode 2 "The Phantom of Techamse": In the spring of 1805, the Shonnie Tenkwatawa (actor Billy Melerty, the Cleians) thought that the surroundings had died too much ecstatic state. Finally, when he woke up, the young prophet claimed that he had met a teacher in his life. He told the people who had heard that Indians had been in a miserable situation because they adopted white culture and refused traditional spiritual methods.

Tenkwatawa's spiritual reconstruction movement has attracted thousands of followers from tribes around the Midwest for several years. His brother, Techamse (actor Michael Gray's, Plains Cry), uses the energy of this regeneration to create an unprecedented military and political union consisting of tribes that often competing.

The brothers have been closer to the establishment of an Indian state, which has been separated from the United States and coexisting. The independent dream of the Indian state may have been cut off by the death of Tekamse in the Battle of the River of the Thames, but the great warrior Shonnie is the pride of indigenous people and the Pa n-Indian identity. I decided to continue living as a powerful symbol.

Episode 3: The Trail of Tears: The Cherokee would call it Nu-no-du-na-to-lo-hi-lu, "The Trail Where They Cried." On May 26, 1838, federal troops drove thousands of Cherokee Indians from their homes in the southeastern United States and into Indian Territory in eastern Oklahoma. In the process, more than 4, 000 died of disease and starvation.

For years, the Cherokee Indians resisted being pushed off their land in every way possible. Cherokee Indian leaders believed that white Americans rejected Native Americans because they were "savages," and they established a republic with a European-style parliament and legal system. Many Cherokee Indians became Christians and adopted a Western-style education for their children. The visionary John Ross took the Cherokee case all the way to the Supreme Court, which recognized the tribe's sovereignty.

The Supreme Court's decision did not deter President Andrew Jackson from asking the Cherokee to abandon their ancestral lands. A complex debate divided the Cherokee Nation, with Chief Ross arguing for the right of the Cherokee to remain and respected tribal leader Major Ridge (actor West Studie, Cherokee) urging the tribe to move west and rebuild, even to the point of signing a removal treaty without authority.

In the end, their acceptance of "civilization" and legal victories were no match for the hunger and military might of the white man's country, but with characteristic ingenuity, the Cherokee were able to build a new life in Oklahoma, far from the land that had sustained them for generations.

Episode 4: "Geronimo": In February 1909, the indomitable Chiricahua Apache medicine man Geronimo lay dying. He called his nephew aside and whispered: "I should not have surrendered. I should have fought to the last man. It was the confession of regret from a man who had relentlessly pursued military resistance against overwhelming odds, baffling not only his Mexican and American enemies, but also many of his own Apaches.

Jeronimo, born around 1820, grew as a leading warrior and healer. However, after the tribes were moved to Arizona in 1872, he became the anger of white settlers who were afraid of fear, and the tensions that divide the Apache tribe who struggled to survive in almost impossible pressure. It was growing. For the angry white people, Jeronimo became the bishop, and became the perpetrators of a savage army unusual. For his supporters, he was a proud resistance embodiment and a supporter of the old customs of Chisicawa.

For other Apaches, especially those who have come to think of the white roads as the only executable road, Jeronimo is a relentless trouble maker, and the behavior is lost due to craving for unreasonable revenge. Unnecessarily brought the anger of the enemy to his fellow brothers. A small group of Jeronimo and the Chili Cawa tribe fought in an era when it seemed to be the only real option for Indians to surrender to white culture and accepting white culture. The last survivors, they became the last Indian combat unit that had officially surrendered to the United States government.

Episode 5 "Injured Knee": On the night of February 27, 1973, 54 cars rolled in a small village in Pine Ridge Indian resident. In a few hours, about 200 Ogra Lacota and the American Indian Movement (AIM) activists occupied one of the largest buildings in the town, and police evacuated from the area. The injured knee occupation has begun. Protests have been attracting people's attention over the 7 1-day, demanding resolving complaints more than 100 years ago.

While heavy armed Federal Army is tight, cold, and hungry with a string, this event is comparable to a case that was massacred on a knee injured by an Indian man and a child about a century ago. Invited to the media. In talking about this symbolic moment, in the last episode of "We Will Remain", the widespread political and economic power that came to appear in the late 1960s, the acquisition of assassination and obvious misjudgment. Verify the direct events that have become.

The federal government was unable to fulfill many promises to end the siege, but this event succeeded in letting the United States in the United States in the United States. More importantly, despite the centuries of invasion, war, and ignorance, it has proven that Indians continued to be indispensable for American life.

Credits

The Mayflower

Marcos AkiathenNicholas IronsWritten by Annawon Weeden

Produced by Sharon Grimberg, Kathleen O'Connell, Mark Zwonitzer

Edited by John Chimples

Story by Sharon Grimberg, Ann Makepeace

Screenplay by Sharon Grimberg, Mark Zwonitzer

Director: Chris Ayre

Executive producer: Sharon Grimberg

Narration by Benjamin Bratt

Principal photography: Paul Goldsmith ASC

Additional photography: Brant Fagan, Stephen McCarthy, Stephen McCarthy, Allen Moore, Ken Willinger

Music by John Kusiak

Contributing and interview producer: Ann Makepeace

Associate producer: Jennifer Weston

Story by Paul Taylor

Casting: Rene Haynes (CSA)

Line producer: Devorah Devries

Production manager: Deborah Clancy Porfido

Production Coordinators Cathy Vlask James Singleton

Associate Producers Mike Bowes Spencer Kaye Franziska Blom

Archives Researchers Julie Cresswell Julia Morrison Jennifer Weston

Additional Interview Producer RIC Burns

Assistant Editors Adam Bryant Alexandra de Gonzalez

Production Assistants Alyssa Martin Lucia Mandelbaum

Series Manager Production Nancy Sherman

Production Designer Akeime Mitterlehner

Costume Designers Virginia Johnson Coni Andres

Makeup Department Heads John Bayless Joe Rossi

First Assistant Directors Randy Barbee Matthew V. Campbell

Second Assistant Director Darren Maynard

Art Director Amy Whitten

Art Coordinators Amanda Brennan Alana Law Schwartz

Construction Coordinator Paul Coggins Kent Lanigan

Prop Masters Mike Cataldo Amy Butterfield Robin Everett-McGirl

Prop Assistants Branden Maxam Tania Villacres Brian Vertiborg

Set Dressers Melissa Cooperman Mark Brochu Chris Conroy

Greensman Anthony Simone

Production Assistant Chris Ryan

Costume Director Maggie Locke Liz Clifford

Assistant Costume Designer Luke Brown

Wardrobe Leads Grace Muron Mike Burke

Set Wardrobe Amanda Hannan Lesley Case

Stitchers Susanna Brown Mike Burke

Ager/Dilator/Painter Clinton O'Dell

Wardrobe Production Assistant Eliza Eddy

Hair Keys Jennifer Santiago Karen Lovell

Hair Artists Jerry DeCarlo Paula Dion Brenda McNally Rita Troy

Makeup Keys Elizabeth Bernstrom Julie Callihan

Makeup Artists Jeri LaShaye Rebecca Fry Carla Antonio

First Camera Assistant Greg Wimer

Second Camera Assistant/Loader Mark Killian

Second Unit First Assistant Simon Mink Matt Thurber

Second Assistant Christian Hollyer

Gaffer Mike Guerra

Key Grip Wally Arg

Best Boys Electric Mike de Christs Fari Jess Jenings

Best Boys Grip John Kaplan Michael Henry

Electric engineer Jeff Tanger

Grip Sean Rider

Swing Tom Killberg

Sound Engineer John Galette John Cameron

Boom operator David Williams Steven Bonarigo Jarrett Simon

Interview with Recording Engineers Steve Bores Mario Cardenas

Special effects Supervisor John McGras

Special Effect Assistant Adam Colantouani Ralph Eric Bedad Daddaddaded Sam Dinwide Alfred Cairo

Helicopter Pilot Mike Peavie

Location Manager Will Tubuman

Location Assistant Steven Hartman

Additional location Laura Long Sworth Jeff McLean Paul Williamson

Additional casting Boston Casting Tijer Lily Lily Co.

Extra Casting Coordinator Faye Suther Land

Cast Assistant Raker Chapa Tamera Miyasato

Catering Bear Cove Gourmet Marty B's Mobile Meals & Amp; Catering

Craft Service Nicole Anderson Michael Potter

Masaite Men William Elk III McLanon John Johnet Jerry Jerry Jerry Wolf Duff Sellers Christian Hopkins Dylan Rack Josh Rack Josh Luck Rack Josh Levi Levi Rally Man Atakin Mills Damian Pocknet Spear Spears Senior Kasias Spears Junior Kiowa Spears Philip w

Elizabeth Hopkins Charlotte Door

Miles Standish Duncan Patony

One Pano Agu Women Tonanzin Carmelo

Medical official Lee Edmans Kitty Hendrix Miller

William Brewster Victor Shakespeare

Τ βε τσι

Troy Philips

Rebecca Perry Levi

Ταγυυσή γγαμυγκmaκυ

Wita Mu Alex Rice

WILLIAM BELLEAU TATANKA MEANS GINEW BENTON WAMPSIKUK MILLS CHEENULKA POCKNETT DAVID L. POCKNETT Jr.

Josiah Winslow Jim Ruzenheiser

Τ ν ί μ μα καρ

Γυαία σ σ σ υγή Louin Tungen

Πρσυυ ίί μ μεσέέ έ έ

Extra Cassidi Alanoah Barns Peter Robert Robert Boyden Tracy ασέ πυ π π π π Brown Joseph Chase Tim Clark Ben C. Steven Eames John Finger Blood Goham Jackie Hicky Mark Hilly Derson Glaham Norman Bob Jones Bob Karish Reynold Nop Andrew Larson Andrea Nantai Andrea Manshid Man Elizabeth Mannokan Mans Silver Mans Silver John Maknif Jesse Mendows Benjamin, Mall Ton, Pakston, Philips, Picarero Corie, Scott Frederic, A. Zaine Kiwitch Lauren Ciapat Spear τγκ γασππααα Γυός Whale Lewis Wheeler de Almond Williams

Ηθοποί Voice Over Germany Benton Charles Weren Dea Monde Williams

Loop Group Actors Del-Marie Bachchan Dan Bittner Christina Hogg Amistad Johnson David H. Kramer Larry Mann Matt McCarthy Brian O'Neill Michael Pearlstein David White

Loop Group Casting David H. Kramer

Active Coach Marla Scidmore

Native Cultural Consultant Cassius Spears Sr.

Lecture Coach David White (Nipmuk) Rebecca Magaw (English)

Cultural Advisors - English Tad Emerson Baker Dave Goss

Paramedics/Set Medics Jack McCullough Charles Andrews Todd Arruda Mike Carrion

Production Assistant Ken Ken Donaldson

Location Production Assistants Chris Domrat Kelsey Dolwart Eric Fox Anthony Johnson David Lacalle Christopher Kurose Chris Lane Rob Rabe Matt Speerin Jeff Trice

Chris Eyre's assistant Tvli Jacob

Interns Patrick Breen Alexia Dellner Liz Harrod Lucia Jazayeri Leigh Lanocha Samantha Leichtamer Sean Rider Mike Satalof Tory Starr Meredith Watt

Production Supervisor Jamila Wignow

Graphic Artist/Map Alisa Plakas (Lucid Animation)

Visual Effects The Molecule Choz Belen Andrew Bly Luis de Leon Luke Ditommaso Chris Healer Maxim Kornev Ted Markovic

Film Lab/Telecine Postworks New York

Scotland Olive Dye

Online Editor Martin Benn

Sound Editors Ira Spiegel Bruce Kitzmeyer Marlena Grzaslewicz Jim Briggs III

Assistant Sound Editor Dan Fulton

Follies Eric Offin Brian Vancho

Sound Mixer Martin Chambo Postworks New York

Full House Productions Pop Sound One

Transcriber Colleen Sackheim

Additional Music P. Andrew Willis

Music Preparation Rob Jarrett

Native Music Consultants Victoria Lindsay Levine Annawon Weeden

Hawthorne Quartet Ronan L. Lefkowitz (Violin) Si-jing Huang (Violin) Mark D. Ludwig (Viola) Sato T. Knudsen (Cello) Benjamin Levy (Double Bass) Richard Sebring (French Horn)

Archival materials courtesy of the Bridgeman Art Library and Museum of American Archaeology Pilgrim Hall, Plymouth, Massachusetts Plymouth County Commissioners Office

Massachusetts Department of Conservation and Recreation Parker River National Village Shelter Protect Shelter, Salem, Massachusetts Rebecca Nurse Homestead, Danvers, Massachusetts Sandy Point Reservation, Newbury, Massachusetts Town of Marshfield, Massachusetts Plymouth, Massachusetts Salem, Massachusetts

Brian Barty Borry Barry Bartlet Burtimus Marine Maggie Brown Tummy Corea Primus CO. Comscosoners Office Jason Davis Garry Dow John Goff JOHN GORHAD GORHAM HISTORY ALIVE! Mike Magnifico Glenn Mario Bob Merrill Jonathan Perry Perry Perry Perry Perry Joe Rotondo Spears Done Spears David White Alf Wilson Hillside School

Program Advisor Neil Sallsberry

Colin G. Callaway R. David Edmans Donald Fixico Lewis P. Mazua Gene Obrien

Creative Consultant N. Bird Running Water

Post Production Vanessa Ether Ski Glen Fukushima Greg Shea

Series Designer Allison Kennedy

For NAPT Executive In Charge Shirley K. Sneve

For American Experience

Online editor Spencer Gentry

Soundmix John Jenkins

Legal Fiarkofjanis Frad Mollin Jordan Scott Cardel

Project Management Andrew Burgner Kelsey Dorwart Susanna Fernandes Pamera Godiano Ing

Marketing & Communication Laura Bowman Jen Holmes Patrick Ramirez

Project Manager Lauren Prestileo

Multimedia Producer Angelica Agende Bluesk Tuburi Kobu Jacob Benjamin Walker Carry Carry Carry

New Media Director Maria Daniels

Senior Editor Paul Taylor

Series Producer Suzan Bellows

Series Director James E. Dunford

Producer Coordination Susan Mottau

Executive Producer Mark Samers

American Experience Film in partnership with APOGRAPH PRODUCTIONS INC. Tecumseh LLC and Native American Publican Public Telecommunications

No decisive copies and reprints are prohibited.

Techamse vision

Production General Ceremony Sharon Grimberg

C o-starring: Billy Merresti Michael Gray Eyes Dowire Brown

Executive producer: Sharon Grimberg

Director: Rick Burns, Chris Air

Editor: Le Sin You

Narration: Benjamin Brat

Main Shooting: Paul Gold Smith (ASC)

Narration by Benjamin Bratt

Principal photography: Paul Goldsmith ASC

Coordination: Producer Cathleen Oconel

Music by John Kusiak

Associate Producer Kristen Wurio

Line Producer Christina D. King

Senior Producer Bonnie Rafave Mary Recline

Original concept development: Paul Taylor

Production Designer: Akeim Mittenerener

Story by Paul Taylor

Production Designer Akeime Mitterlehner

Director Daiichi Assistant Matthew Campbell Nicholas Lang Holf

Catherine Brooch Stephanie Moo Brian Kenion

Art Director John Bourbon

Propmaster Kolin Bach

Animal Handler Billy Reeves Stables

Wik i-Up Builder Gary Ritten House

Wardrobe Supervisor Deligned S. Wood Derisa Jameson

Darcy site installation

Makeup and Hair Artist Christopher Payne

Prosthetic Makeup Designer Alyssa Ravenwood

Makeup Artist Laura Hill Karen Stein

Assistant Makeup Artist Sarah Bussard

Prosthetic Makeup Lab Technician Dan Corona

First Camera Assistant Christian Sprenger Mike Yonts

Second Camera Assistants Brett Knott Alex Falk Garret Guidera Charlie Stewart

Loader Katie Waalkes

Second Unit Camera Assistant Doug Dickey

Gaffer Jeff Lind

Key Grip Steve Jensen

Best Boy Swing Clifton Radford

Swing Mitch Reeves

Sound Designer Bartek Swiatek

Interviews with Recording Engineers John Zecca Mark Mandler

Special Effects Scott Allen, Strictly Fx Gary Rittenhouse

Helicopter Pilot Michael Frank

Black Powder Specialist Josh Schoon

Location Production Coordinators Anna Marie Pittman Sara Valo

Location Manager Peyton Dunham

Extra Casting Coordinators William Moore Amanda Preputnik

Young Tecumseh Chevez Ezana

Young Lalawetica Kieran McArthur

Tecumseh's mother Muriel Belanger

Lalawetica's wife Adesha Dawn Bennett

Warriors Jeremy Alviso Chris Begay Anthony "Tosh" Collins Leland Chapin Edgar Garcia Adam Joaquin-Gonzalez Alex Meraz Larry Pourrier Lawrence Santiago Randy Santiago

Extras Brent Benker Isaac Bennett George Blanchard Virginia Blanchard Kaylee Blanchard Dathaniel Butcher Juan Cruz Heather Esplein Rick Gernhardt Jeff Gernhardt Casey Camp-Horinek Ellis B. Ellis Camp-Horinek Ellis B. Kearns Shahera Pourrier-Eyer Taylor Felwin Felwin Fielda Jeff Jacobson Wayne Jackson David Kilberg Nathan Logsdon Andrew Lin Noel Maitland Angela Martin Brian Metzendorf Sean O'Brien Karen O'Keefe Victoria O'Keefe Tom Osborne Ron Pinson Jerry Ramsey Phoenix Starr Reed Sky Angel Reed Crystal Raven Reed Sha Jim Lobatis Joad Thomas Chuck White Ronald Young

Dialect Coach/Shawnee Cultural Consultant George Blanchard

Senior Consultant Larry Pourrier

Military Advisor Thomas Chapman

Reenactment Consultant Peter Twist

Office Production Coordinators Thomas Gorman Laura Hardin Marin Tockman

Storyboard Artists John Townley, Production Supervisor Kim Covey, Production Assistant Whitney Taylor, Talent Wranglers Allison Munger, Matt Dworzanczyk, Josh Mower, Justin Boerio

Production Locations Production Assistants Jasmine Begeske Sarah Brubaker Graham Bough Amy Kramer Claire Lacey Alex Lukens Spencer Mefort Bradford Oman Ryan Pavey Vanessa Pope Ryan Pratt Chad Rainey Daniel Reindl Steven Ruminski Daniel Skubal David Stevens

Interns Margaret Breyer Nivelle Lightfoot Vanessa Rod Casey Waltz Mitchell Harris Tara Gannon Katherine Wilson Erin Grunberg Simon Vance

Assistant Editor Paulo Padilla

Cinematography Dan Watsky

Map Alisa Plakas (Lucid Animation)

Visual Effects The Molecule Andrew Bligh Luis de Leon Luke Di Tomaso Christopher I. Hayes Chris Heler Ted Markovich Chad Sikora

Film Workshop Postworks Workshop

Telecine Postworks

Video Services Du Art Film and Video

Postworks Color

Colorists John Crowley Jim Mann Ira Schweitzer

Online Editor Benjamin Murray

Sound 701 Sound

Dialogue Editor Marlena Grzaslewicz

Sound Effects Editors Ira Spiegel Mariusz Grabinski

Assistant Sound Editor Dan Diego Fulton

Mixer Recognition Martin Czembor

Foley Effects Tandem Sound

Foley Artists Brian Vancho Eli Cohn

Recording Engineers Lou Verrico Jim Johnson

Pop Sound Full House Productions Postworks

Premix Audio Mixing

Postworks Mixing Services

Post Production Supervisor Jessica Cohen

Post Production Assistants: Meredith Crowley Damon Zinandez Joaquín Pérez

Additional Music: P. Andrew Willis

Music Consultant Victoria Lindsay Levin

Musicians Jill B. Dreeben William M. Novick

Transcription Eugene Corley, Brave New Words

Legal Robert N. Gold

Production Accounting Linda Patterson Sharpley

Native Music Consultants Victoria Lindsay Levine Annawon Weeden

Location Historic Prophet Prophet State Park Absence Shawnee Resource Center Norman, Oklahoma Public Library Grouseland, William Henry Harrison Mansion Bradlee Corner Community Center, Norman, OK Crowne Plaza, Oklahoma City, OK

Indiana's Natural Resources Bureau Oklahoma Showny Tribe Doris Abraham Melissa Brown Public History Association WVI K-Okarahoma University Public Radio Revolutionary Daughter Carol & Daleipstom Eisson Barcart Is challenging the lieutenant. SteVE WOOLWINE JOSH SCHOON TODD PEKNEY DULAN BRENDA LOUTHAN JOHN SALB DAN HESLIN BLUESTAR JETS DAYS INN HOTEL AND SUITES, AT TOWNEPLAT TES by Marriott, Lafayette, at

"Douglas Saw Eagle and Brian Keans are composed. The publication is Native Restoration/ Lost Lake ASCAP and Brian Keane Music ASCAP. CD" Closer to Far Away "Windham Hill/ BMG RECORDS CAT # 0 From 193411185-2. Performance: Douglas, The Eagle.

"Continental Citizens" and "Twisted Train" are written by Brian Keene, Brian Keen Music Ascup. Provided by Brian Keen Music Library.

The stump dance led by James Lisis provides Indian House in Taos, New Mexico from Stim Dance Blues.

Academic Advisor STEPHEN WARREN JOHN SUGDEN

Series Advisor Colin Calloway R. David Edmunds Donald L. Fixico Louis P. MASUR JEAN ORRIEN

Creative Consultant N. Bird Running Water

Executive in Charlie K. Sneebu

Post Production Vanessa Ether Ski Glen Fukushima Greg Shea

Series Designer Allison Kennedy

Online editor Spencer Gentry

Sound Mix John Jenkins

Series Designer Allison Kennedy

For NAPT

Legal Fiarkofjanis Frad Mollin Jordan Scott Cardel

For American Experience

Online editor Spencer Gentry

Soundmix John Jenkins

Legal Fiarkofjanis Frad Mollin Jordan Scott Cardel

Project Management Andrew Burgner Kelsey Dorwart Susanna Fernandes Pamera Godiano Ing

New Media Director Maria Daniels

Marketing & Communication Laura Bowman Jen Holmes Patrick Ramirez

Series Producer Suzan Bellows

Multimedia Producer Angelica Agende Bluesk Tuburi Kobu Jacob Benjamin Walker Carry Carry Carry

New Media Director Maria Daniels

Executive Producer Mark Samers

Series Producer Suzan Bellows

Series Director James E. Dunford

Producer Coordination Susan Mottau

Executive Producer Mark Samers

American Experience Film in partnership with APOGRAPH PRODUCTIONS INC. Tecumseh LLC and Native American Publican Public Telecommunications

Production: Mark Zwonitzer Rob Rapley

Techamse vision

Production General Ceremony Sharon Grimberg

Director: Chris Air

Executive producer: Sharon Grimberg

Narration: Benjamin Brat

Main photography Paul Gold Smith ASC

Shooting Steven McCarthy Allen Muaramon Enungle

Music: John Kushik

Director: Chris Ayre

Associate Producer Laker Chapa

Narration by Benjamin Bratt

Principal photography: Paul Goldsmith ASC

Line Producer Devorah Devries

Music by John Kusiak

Production Coordinator Rebecca Campbell James Singlton

Associate Producer Mike Bows Spencer Kae

Story by Paul Taylor

Assistant Editor Adam Bryant

Line producer: Devorah Devries

Production manager: Deborah Clancy Porfido

Production Designer Akeime Mitterlehner

Costume Designer Virginia Johnson Lydia Tan Mercy Florich

Hair Makeup Koni Andres

Makeu p-up chief Judy Ponder John Bayes

Director Daiichi Assistant Randy Barbie Matthew V. Campbell

Series Manager Production Nancy Sherman

Production Designer Akeime Mitterlehner

Art Coordinator Ashley Patterson Alana Row Schwartz

Makeup Department Heads John Bayless Joe Rossi

John Kenet

Second Assistant Director Darren Maynard

Support Assistant Sean Gray Tannia Viracles

Bedside table set Darrin Tilton David Gunter Mike Ellison

Green Donnie Holloway

Art Production Assistant Chris Ryan

Animalungler De Dubney John Allegra / Allegra Farms James Jameson

Wardrobe Supervisor Liz Clifford

Lead Wardrobe Set Julite Light Mike Burke

Set Costumer Nancy J. Robinson Pat McMahon Leslie case

Stitcher Cynthia, F. Copper Susanna Brown

Costume Director Maggie Locke Liz Clifford

Hair Lench Vanessa Davi s-Cave Karen Ravel Monty Shoot

Hair Artist Mary Youn g-Everet Pola Dion Blenda McNaline

Makeup Key Donna Premic Julie Calihan

Makeup artist Teresa Fosei Linda, Boykin, Williams Carla Antonio

First Camera Assistant Joseph, Thomas Greg Wimerbret Lanius

Second Camera Assistant / Lauder Dwight Campbell Mark Killian

First Camera Assistant "B" Tom Sory

Gafar Denny Muradian Mike Gera Tary McCallow

Key Glip Billy Sheryl Wallie Argo Roger Sheller

Best Boy Electric Jeff Becker Jess Jenings

Best Boy Grip Keith Keithon John Kaplan

Electric rick crank Jeff Tanger

West Chamblis

Swing Chris Sorel Tom Killberg

Sound Designer Jim Hawkins John Cameron

Boom Manager Ethan Pain

Interview with a recording engineer Ben Turny Nathan Young

Special effects Supervisor Las Ellis John McGras

Special Effect Assistant Dale Rory Eric Beddaddaddade Sam Dinwiddi

Helicopter Pilot Mike Peavie

Location Manager Mike Riley Will Tubman

Location Assistant Sess Zimman Linda Woodward Geiger

Site Scout NORM Bielowicz (Georgia)

Additional casting Patrick Ingram (Atlanta) Orville Baldridge (Oklahoma) Boston Casting (Boston)

Extra casting coordinator Janel Bersaval Faye Sutherland

Location Assistant Steven Hartman

Casting Assistant Chipa Wolf

Catering for Corners Catering Dan Dan Cooper

Craft Service Susan Van Aperdorun Nicol Anderson Stephanie Bemann

Actor Creo Diarlinwater Ken Robert Robert Garty Aron Hair and Hair Jack Herk Road John A. Ketcar Gwen Mason Jochu Nelson Edward M. Robinson Woodlow Roskart, Stern Lof Joe Jackson Walkson Walkson

Extra Babatunde Elijah ABDULLAH JOHN ALLISON DARIUS BAREHAND DAN BOLTON Margaret Ann BRADY DAVID CALHOUN DALSON ISAAC R Anne Colpitts ELITTANY COOPER COSTA BARRY CANDACE CANDACE CANDACE CANDAIG CANDAIG DAROWE DAROWE WISNEH DRAWINGE DUMON D Kelly Finley John R. French Wayne Brienne Gordon JACQUELINE GORDON GREENBERG-ARNOLD DONAKA GREENBERG-ARNOLD THERON THERON THERON BAK Suzanne Hendrix Mark Hesarington Maria ναάα άα όμession άμπν άμπ άμπε Ryan Lewis Emery Little Jodan Jordan Little John Maracai Little John Anthony Kirk Locust Yulia Manny J. J. G. MEATH JERRY WOLF DUFF DUFF SEQUOYAH SEQUOYAH BRAD SMIE JAMIE SPEARS ROB SPEARS Jr. Standely Brenda Standingdeer Sadie Standingdeer Mark H. STOVER, Jr. Liam Swene Geraldean Thompso n-Steve ίίί ί ί ό Γυό άάάάάάμμμμμμμμμμμμμμσααααααυέυέυέυέυέυέ υέυέυέ φφφφφ αααααααααααααααααααααααααααααα γ</s> I'm γυό I'm. ε άσπεmaυφ

Native Culture Advisor Murl Driver Benny Smith

Dialect coac h-Cherokee HARRY OOSAHWEE

Υ υσ / ύμβυ ς Stickball Bill Reed

Stant Double Andy Martin

Stan Swoford Charlie and Ruus Joshua Bracket

Main set production Assistant Amir Khanken Donaldson

Site production Assistant Alex Calderon Jesse Jesse Sasser Sasser Eric Fox Stalin Hajjou Mashu Jackson Jackson Jackson Brandon Brandon Lakarba Conrad Lewis Max McDona Love Rob Chuck Williams Stephane Renn

Assistant Chris, Air Tamara, Miyasatoburi Jacob

Interns Patrick Breen Lee Caluccia Alexia Delusia Liz Liz Lucia Jaza Ellylie Jaz Ellylie Ranocha Samantha Rider Shawn Max Mac Satarov Mac Star De Meredis Wat

Post Production Supervisor Jamila Wignow

Motion Graphic Artist Mark Thompson

Map Alisa Placus (Lucid Animation)

Visual effects THE MOLECULE Andrew Bly Luis de Luke Luke Ditommaso CHRISTOPHER I. HAYES CHRIS HEALER TED MARKOVIC

Film Lab / Telecine Post Works New York

Color list John Crowley

Online editor Martin Ben

Sound Editor Ira Spiegel Jim Brigs III Rob Rapley

Colorists John Crowley Jim Mann Ira Schweitzer

Tape Colin Sackheim

Online Editor Martin Benn

Additional music P. Andrew Willis

Assistant Sound Editor Dan Fulton

Music Consultant Victoria Lindsay Levin

Hawson Quartet Ronan L. Lefkowitz (Violin) Mark D. Ludwig (Violin) Sato T. Knudsen (Cello) Jonathan Kis (French Horn) Thomas Martin (Clarinet) Steven Emery (Trumpet) Laura Ahlebeck (OBOE) CYNTHIA MEYERS (Flute)

Music Preparation Rob Jarrett

Provided by the American Arbowl TT Rare Books and Library Manuscript/ UNIVERSITY OF Georgia University/ UNIVERSITY/ UNIVERSITY of Georgia Libraries Lafayett e-walker Counting Library, Library National Anthropologal Archives of Congress, National Oklahoma Department of Tourism and Recreale North Carolina History Museum. Department of Decameron/WALKER COUCIL SOCIETY WESTERN WESTERN Ory Collections, University of OKLahoma Libraries William L. Clements Library, University of Michigan Woolaroc Museum, Bartresville, OKLAHOMA

Native Music Consultants Victoria Lindsay Levine Annawon Weeden

Cherokee Nation Band Cherokee The Atlanta Benevolent OF THE ORDER OFE ELK NNE HARLAN ALIVE JIM & AMP; ELIZABETH KEATHLEY THE BOARD & AMP AMP; Super 8 Motel (Darton, Georgia) Staff of Rakinte Hotel (Dalton, Georgia) management and staff New Humpshire Film Comments Su e-An Wells and Carter Farm staff

Colin G. Callaway R. David Edmans Donald Fixico Lewis P. Masar Gene Obrien

Creative Consultant N. Bird Running Water

Executive in Charlie K. Sneebu

Memorial to Creo Dialarinwater

Post Production Vanessa Ether Ski Glen Fukushima Greg Shea

Series Designer Allison Kennedy

Post Production Vanessa Ether Ski Glen Fukushima Greg Shea

Series Designer Allison Kennedy

For NAPT

Legal Fiarkofjanis Frad Mollin Jordan Scott Cardel

For American Experience

Online editor Spencer Gentry

Soundmix John Jenkins

Legal Fiarkofjanis Frad Mollin Jordan Scott Cardel

Project Management Andrew Burgner Kelsey Dorwart Susanna Fernandes Pamera Godiano Ing

New Media Director Maria Daniels

Marketing & Communication Laura Bowman Jen Holmes Patrick Ramirez

Series Producer Suzan Bellows

Multimedia Producer Angelica Agende Bluesk Tuburi Kobu Jacob Benjamin Walker Carry Carry Carry

New Media Director Maria Daniels

Senior Editor Paul Taylor

Series Producer Suzan Bellows

Series Director James E. Dunford

Producer Coordination Susan Mottau

Executive Producer Mark Samers

American Experience Film in partnership with APOGRAPH PRODUCTIONS INC. Tecumseh LLC and Native American Publican Public Telecommunications

Edit: William A. Anderson

Screenplay / Production / Director: Dustin Craig, Sarah Colt

Production: Mark Zwonitzer Rob Rapley

Screenplay / Production / Director: Dustin Craig, Sarah Colt

Shooting: Michael Chin Dustinn CRAIG STEPHEN MCCARTHY ALLEN MOORE

Executive producer: Sharon Grimberg

Coordination: Producer Cathleen Oconel

Editing David Esper

John Baynard

Camera Assistant Paul Marvel Michio Manus

Art Director Sobone Room

Music by John Kusiak

Associate Producer Kristen Wurio

Armaur Tom Ford

Animalungler Billy Brown Cortter Moore Chris Kenmerry Wendy Walwarton

Costume Designer Maggie McFar Land

Costume Assistant Darren Clark

Hair and makeup Anna Sims

Gafar Ronald Anderson

Keyhandle Arney Lowback

Best Boys Mark Muller Paul Staplto n-Smith

Sounds Recordist JT Takagi George Shahnucker

Sound assistant Jean decley

Special effect John McGgrus Berkshire Fireworks Tom Ford Brook Bishop

Pilot Tom Shaus

Extra Tunte Bakka Simon Chlaigu Chance Craig Craig Craige Tristan Crain Increaled Oliver Enjady Dydyas, Enjack, Francis Lariat, Aloisius, Treleele, Toruri Zeller A TSO

Review Advisor Oliver Enzard Ramon Riley

Produced Assistant Kimberry Benery Haston Haston Robin Simmons Abby Silvia Sylvia Vidauri

Archive Researcher Joy Conre Mike Spireman

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Translation Oliver ENJADY BEVERLY MALONE

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For NAPT

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For AMERICAN EXPERIENCE

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Αραή εα Julianna Brannum Jenny OH

Narration by Benjamin Bratt

Ι ασκ HEATHER DUTHIE VALARIE JERNIGAN Alexandra Lacqueline OLIVE

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John Baynard

Σ εαισμόμό ή ίαι μί μί μί μί μί μί μί μί μί ί ί ί ί ί ί ί,,,,,

Voice over Recording Pop Studios

Πόσθε μυσι p. Andrew willis

Ύμββ n Native Music Victoria Lindsey Levine

Μυσι William M. NOVICK RICHARD S. SEBRING

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Colorists John Crowley Jim Mann Ira Schweitzer

Ιδιαίτερες ευχαριστίες Charles Abourezk Black Hills Aerial Adventures Tammy Chan Raquel Chapa Dustinn Craig Pernille D'Avolio Carol και Clarence Foos Cy Griffin Ilka Hartmann Dave Kemp Shari Lampke Shawn Lawlor Tawnya Mosier Albert Neiman Peter Pelyaic Bonnie Ρόουαν Πάντρικ Γουέδερ Χάρτμαν

Ευχαριστώ πολύ Paul Berg Lehman Brightman Tony Bush Ed Castillo Beth Castle Donald Fixico Ellen Moves Camp Bradley Patterson

Ακαδημαϊκοοίί Σύμβουλοι ポール・チャート・スミスロバート・ウォリアー

Σύμβουλοι Σειράς Colin G. Calloway R. David Edmunds Donald Fixico Louis P. Masur ジーン・オブライエン

クリエイティブ・コンサルタント N. バード・ランニングウォーター

Native Music Consultants Victoria Lindsay Levine Annawon Weeden

ポストプロダクションヴァネッサ・エザースキーグレン・フクシマグレッグ・シア

シリーズ・デザイナーアリソン・ケネディ

ウェブエディタースペンサー・ジェントリー

サウンド・ミキサージョン・ジェンキンス

プロダクション・マネージャーナンシー・シャーマン

法務ジェイ・フィアルコフジャニス・フラッドモーリン・ジョーダンスコット・カーデル

プロジェクト・マネジメントアンドリュー・バーグナーケルシー・ドルワートスザンナ・フェルナンデスパメラ・ガウディアーノ

Series Designer Allison Kennedy

For NAPT

Legal Fiarkofjanis Frad Mollin Jordan Scott Cardel

マルチメディア・プロデューサーアンジェリカ・アジェンデブリスク・ティヴリジェイコブ・ベンジャメン・ウォーカーキャリー・T・ワイザー

Online editor Spencer Gentry

Soundmix John Jenkins

Series Producer Suzan Bellows

Project Management Andrew Burgner Kelsey Dorwart Susanna Fernandes Pamera Godiano Ing

New Media Director Maria Daniels

Marketing & Communication Laura Bowman Jen Holmes Patrick Ramirez

Series Producer Suzan Bellows

Multimedia Producer Angelica Agende Bluesk Tuburi Kobu Jacob Benjamin Walker Carry Carry Carry

New Media Director Maria Daniels

Executive Producer Mark Samers

Series Producer Suzan Bellows

Series Director James E. Dunford

Producer Coordination Susan Mottau

Executive Producer Mark Samers

American Experience Film in partnership with APOGRAPH PRODUCTIONS INC. Tecumseh LLC and Native American Publican Public Telecommunications

Narrator: As Thanksgiving begins, a group of Wampanoag people led by their leader Massasoit enters the Plymouth colony. They have no idea what kind of welcome they will receive.

Pilgrims: Here they are.

Transcript

Jenny Hale Pulsipher (historian): The Pilgrims sometimes say "Uh back," depending on the situation, and sometimes they draw the Wampanoag closer. But this is a celebration of their survival, and a recognition that they probably would not have survived without the help of the Indians. This is when they are welcomed back.

The Mayflower

Myles Standish: Musketeers, get ready! . . Musketeers, shoot.

Crowd: Husser! Husser! Narrator: The Wampanoag and the Pilgrims were amazing . . . but the two peoples shared a commonality: an urgent need for allies. The Pilgrims were utterly alone in the New World, thousands of miles of ocean from friends and family. The Wampanoag were weakened by successive plagues and lived in fear of rival tribes. It seemed to each their advantage that they found each other in 1621.

Neil Salisbury: Thanksgiving in Plymouth was certainly an unusual event, something we don't see in the sequel. It symbolizes where relations have been since the fall of 1621.

Nanumet: (at NIPMUC) My name is Local Crow.

Pilgrim: Ancantucoche. . I guess you're not very good with your language. Anyway, I'm glad I entertained you. . .

Wabun: (to NIPMUC) I'm hungry.

Pilgrim Man: So you like it. I'm hungry. Try this.

PELEX: (to NIPMUC) It's disgusting.

Nanumet: (to NIPMUC) No, this is good. That's right.

Neil Salisbury (historian): For the British, it's a validation that they can survive thanks to the Native Americans.

Winslow: It seems like a kind of bargaining game.

Neil Salisbury (historian): There are certainly strong personal relationships going on between the top political figures on each side, and as far as we know, among the others as well.

Weyburn: (to NIPMUC) Winslow, play!

Massasoit: (to NIPMUC) Play! Play!

Narrator: For those who followed the Pilgrims across the Atlantic, that first "joy" would go down in national mythology as a shining, primordial chapter in the story of America's founding. For both the Wampanoag and Massasoit, the memory of that day faded into a dark place, shrouded in the shadows of betrayal and loss.

Jill Lepore (historian): It's as if the historical version of American history, the myth of the first Thanksgiving, had been turned completely upside down. The story is sad, threatening, and ultimately about cruelty and power.

Collin G. Callaway (historian): Looking back, Massasoit must have felt true to himself on one level, but on another level he must have regretted what he had done. What if he had acted differently in dealing with these people?

After the Mayflower

Narrator: They lived in a place of privilege, on the edge of the world, where every new day begins. And they called themselves the Wampanoag.

Ry Gould (Nippmuck anthropologist): Think about it. You are here. You are in the East. You can see the sun rising. In relation to your world, to what you know, you are the First People of the Light. You are the Wampanoag.

Narrator: Behind the Wampanoag, the setting sun was slowly revealing 3, 000 miles of human civilization from the Atlantic to the Pacific.

Collin G. Callaway (historian): Indian peoples shaped this continent. They built civilizations here, and societies rose and fell in some cases long before Europeans arrived. If you look at the continent now, you see the Shawnee in the Ohio Valley, shaping this region and building their own society. The Cherokee in the southeast, the Sioux in the western Great Lakes, the Apaches reaching out to the Plains, the Apaches in the southern plains and southwest. All across North America, there are communities, tribes, and peoples whose history continues in the present.

Nanumet: (at NIPMUC) Use this to fix the hole. Plug it up nicely. Yes. Yes, very good.

Narrator: The confederation of tribes that make up the Wampanoag Nation was just a small part of a web of Native American peoples that stretched across North America. The First Light People hugged the shores of a vast ocean. To the north were the "Big Hill People" of Massachusetts. Inland to the west were the "Freshwater People," NIPMUC. And then the Mohegan, the Pequot, the Narragansett.

Rye Gould (Nipmook anthropologist): Think of it as this big circle. They all spoke different dialects of Algonquian, but they were mutually intelligible. So we're all interconnected, intermarried, traded, shared resources, used resources.

R. David Edmunds (historian): It was a community of communities, interconnected, with their own agendas, their own political issues, their own wars, their own trades. There was a rich political exchange in the region.

Tall Oak, Aventine Mashantucket Pequot, Wampanoag: Sometimes everyone got along, sometimes they didn't. But they resolved disputes, sometimes by military action, sometimes by negotiation. Some ceremonies were held as part of our traditions, like the Green Corn Festival, which takes place during the corn harvest, and sometimes we forgave offenses. It was about forgiving all the sins of different people who maybe we didn't get along with, inviting them to a ceremony, and they would come, and we would exchange songs and dances. Because we believe that everything we have is a gift from the Creator.

The nearby tribe of the narrator Handaders kept the balance of power. The weakest tribes paid tribute to the strongest tribe. The One Panog tribe had enough people to protect their territory from the closest rivals. And the richness of the land relieved tension between tribes.

Awashang: Everyone (for Nip Mook)! Children! This is

Narrater: In the inland river with a lot of shellfish in the shallow waters and bays of the sea, water is supplied to fields that grow corn, beans, and pumpkin. The forest had a lot of food hunting prey and a lot of fur to survive the cold and dark winter climate. In 1615, the land supported tens of thousands of people.

Neil Salesberry (historian): All the explorers who described these areas stated that New England indigenous residents lived in a very highly population density village. In fact, the seaplan run sailed for France did not want to colonize New England.

During the 10 0-year narrator, the alien ships had appeared off the coast of the One Panoag. Curious European explorers and fishermen sometimes landed, but did not try to build a relationship.

Waban: (Nip Mook) A stranger will come.

Pelex: (towards nipmuc), probably they will come.

Wavan: (to Nip Mook), but I don't think so.

Narrator: It was known for killing indigenous people or capturing men and women, but 100 years since Columbus, Europeans have not yet left footprints on the Wampo Agg.

Neil Salesberry, historian. I don't know exactly what the disease was. Some reports of symptoms suggest another disease. One may have immediately followed the other.

Karen Cooperman (historian): Normal infectious diseases are affected by several people and other people. In this case, everyone quickly got sick.

Neil Salesberry (historian): The illness was usually interpreted as an invasion of hostile spiritual force. And there was a doctor called "pawow" among the indigenous people, and they were experts who dealt with the sick spirit experienced by the indigenous people. In this case, the pawow was ineffective. They were often victims themselves.

Lisa Brooks (Avenaki's historian): In the local area, the world is overturned.

Jill Lepore (Historian): An entire village may have two survivors. They are the two who have seen everyone they knew die a horrible, horrible, painful death.

Massasoit: (To NIPMUC) Great Spirit, please accept this small offering.

Jill Lepore (Historian): So it's not just that the population was decimated, but that the survivors were deeply affected by their experiences and vulnerable to this kind of post-disclosure in ways they could never have imagined.

Narrator Massasoit witnessed nine out of ten people perish from a cause no one understood: tiny microbes against which the natives had no natural defenses, a foreign disease that had left European sailors behind. When the season of death was over, the Narragansetts, heartbroken by the ravages of the epidemic, launched a series of raids on Wampanoag villages. And their loved ones looked to Massasoit to lead them into an uncertain future. Edward Winslow: Miles, I think there's a channel to the right.

Myles Standish: I've got it.

Edward Winslow: Just a little longer, hold on.

Myles Standish: Fly away. Get your back in. Pull! Pull, boy, pull!

Narrator: In December 1620, after 66 days at sea and five restless weeks on the northern tip of Cape Cod, an errant cultist from England anchored his sailing ship, the Mayflower, off the mainland.

Myles Standish: Oars.

Pilgram Man: Just the oars.

Myles Standish: Ready to go through.

Pilgrim Man: Plug it in here.

Pilgrim No. 2: Plug it in.

Narrator: Their radical religious views made the Pilgrims unwelcome and unwanted in England. They had no home to return to, as they could not establish a home in their new land.

Shortly after landing, the scouts came across the Wampanoag village of Patuxet.

Edward Winslow: Miles. There's a village.

Jonathan Perry (Aquina Wampanoag): Before the 1600s, Patuxet was a large community with an estimated population of over 2, 000 natives. In 1618, disease reduced the population to almost zero.

Edward Winslow: It's a gem of a place.

Jonathan Perry (Aquina Wampanoag): When the English arrived, they found dilapidated houses, fallow fields, and bones scattered by animals and exposed to the sun.

Collin G. Callaway (historian): They saw the destruction as God watching over and making way for his chosen people.

Edward Winslow: I think we've found a home.

Pilgrim: We need more firewood. Put it here.

Narrator: Patuxet had easy access to fresh water, a harbor, and high ground for the pilgrims to defend themselves. They placed their only cannon on a nearby hill and named themselves New Plymouth. The fortifications were barely adequate for the job. The Wampanoag, even if weakened, could have easily removed the visitors. Instead, Massasoit sent his warriors to watch over the strangers.

Tall Oak, Aventine Mashantucket Pequot, Wampanoag: The pilgrims reported in their journals that they had seen Indians. Of course, they assumed they had seen Indians, even if they didn't see them, because every time a bush moved they were sure there was an Indian behind it. Our people had to be constantly on the lookout. That was part of our survival. We had to watch whoever they were and see how they acted.

Collin G. Callaway (historian): When Indians see foreigners who come with women and children, they feel that they are different from the Europeans they have seen and heard about.

Jesse Little Doe (Mashpee Wampanoag linguist): In Wampanoag tradition, if you are thinking of causing trouble, you don't bring your wife and children. So to see people showing up with their wives and children is not an immediate threat. Secondly, they are really, really weak. They are hungry.

You who trouble you, rest with us when the Lord Jesus appears from heaven with His mighty angels, with fire and fire to take vengeance on those who do not obey the gospel of our Lord Jesus Christ and do not know God. We pray for you always, that our God may count you worthy of this calling and that you may powerfully perform His mercy and works of faith.

The more I saw the narrator One Panoag, the more pitiful the stranger looked. 120 pilgrims crossed the Atlantic Ocean. By the middle of the winter, 15 people died due to illness and distress. By the end of the winter, pilgrims buried 45 fellow travelers. 13 of the 18 women have died. However, it was clear that even if the number of people decreased, the stranger would not give up. Masasoites recommended patience, as many leading tribal leaders (sachems) claimed that the pilgrim should be annihilated before the settlement became dominant. The final decision on how to handle strangers was entrusted to him.

Pokanokets's Sachem (one of the groups that make up the One Panog Union) climbed up to the leaders of the whole on e-panaag and gained the title of Masassoit.

R. David Edmans (historian): Masassoit is a typical village mayor or super mayor in the world of Argonkia. Masassoit is a typical village mayor or a supervisor in the Argonkia world. There is no force like European rulers and monarchs. He is an example, and people believe in his leadership and experience.

During the narrator winter, Masassoit was worried about how to deal with newcomers. The first impulse of the chief was to curse Pilgrim and see that they would die completely. But the weak on e-panaig was needed. Masasoito paid tribute to the Nagan Gan Set, but knew that his neighbors had an overwhelming number of other on e-panaagu villages at any time. He also knew that outsiders were from a country with wealth and military power.

Karen Cupperman (historian): In winter from 1620 to 21st, Masasoites must have been thinking about some sort of alliance. Given the fact that 50 % of Pilgrim dies by the end of the first winter, Pilgrim seemed to be quite easy to handle. Masassoit is what the Indian along the coast thinks, but I thought this was a good thing. Just bring these people here. You can get what you want from Europeans and control them. So it is an alliance and profit for me and me.

Masasoite: (Towards Nip Mook) Thank you for this beautiful day. Let me choose my action wisely for our people's happiness.

Pilgrim: This country is not suitable for humans and beasts! It's okay.

Pilgrim 2: I need more water.

Pilgrimman: Calm, you guys ...

In early spring, 1621, Masasito sent a small group to the Pilgrim settlement.

Pilgrim man: Okay, everyone is going down.

Edward Winslow: Please.

Narrater: One Pano Agu chief and 60 subordinates were waiting on a small river. He refused to enter the village until the pilgrims agreed to show the hostage.

Pilgrim: Don't worry. We are here.

Narrator British chose young people who lost but few. Edward Windsro was 25 years old, and his wife had only a few days after his death.

Pilgrim Man: OK, boy.

Narrater: Winslow agreed to go as a hostage. He sent the invitation of John Kirver to Masasoite and talked in Primus.

Edward Windsro: I came from King James. King James welcomes you with love and peace. The king looks at you as an ally as a friend. Mr. Carver (Governor) says he wants to talk to you. Please, we want to be peaceful with you as the closest neighbor. please

There was an interpreter in the on e-panaog that was with Masasoite that day

Squant: Nippe. Nippe.

Narrator: Tiskantam (squant) was kidnapped a few years ago and sold as a slave in Europe. After returning to Japan, Squand was able to speak a little English and was familiar with European habits.

Tiskantam: My king welcomes you.

Masasoit: (towards Nipmuc) is expected to be struggling here.

Colin G. Callaway (historian): This is one of the first treaties, which occupies an important part of the relationship between British and the United States and Indians throughout the continent.

John Kirver: We want to be peaceful with you. I want you to promise that your brothers will not harm our brothers.

Masasoit: Tell me that you are not going to harm (NIPMUC).

John Kirver: So, if someone attacks you, we agree that if we will help you, if they attack us unreasonably, we will help us.

The narrator pilgrims had a friend to survive the unfamiliar difficulties in the Xintiandi. One Panog has become the first and favorable ally of the new British colonial.

Jenny Hale Palsifer (historian): You can see that Masasoites understand that the whole treaty is a reciprocal. At the end of the treaty, he says that if you do this, King James will be evaluated as a friend and an alliance. So, for Indians, it's very good to believe this is an alliance and a meeting between friends. When the treaty was concluded, Masassoite said, "Tomorrow, bring friends and plant corn on the other side of the river." We are already the same companion. We share everything.

A few months after the narrator, the two countries stopped moving toward the alliance culture. As a proof of friendship, Masasoito officially ceded all of the forests and hunting in the village of Patcett and its surroundings to the settlers. In July, Edward Windslow traveled 40 miles to Masassoit's village Pocanocket and gave the chief a copper chain. The One Panoags agreed to trade only with British, not the French. Masassoit will benefit as a promoter to trade between England and other tribes. A few weeks after Winslow's visit, the pilgrims invited One Panoags to participate in the United States' first Thanksgiving. However, it was a simple one to determine this relationship.

In February 1623, when the news that Masasito had suffered serious illness reached Primus, Winslow, like many Argon tribe, rushed to Masasito.

Voice: Heal him (with nipmuc)!

Karen Cupperman (historian): Winslow points out that this is what Indians do. When a friend gets sick, everyone gathers at the bedside of that friend. This is one of the situations where Winslow is acting on Indians to expect people.

Edward Windslow

Masasoite: Winslow (toward NIPMUC)?

Edward Windslow: (towards nipmuc), Masasito.

Masasoite: (towards NIPMUC) Until the day I meet again.

Karen Cupperman (historian): Edward Winslow is a very interesting person. He was a deputy officer in Premas, and took on Masasoito's special envoy.

Edward Windslow: Eat (towards NIPMUC), Masassoit.

Karen Cupperman (historian): Some Indians had a double chief system. This is a general chief called "inside chief", is the person in charge of the community, and is basically in the community. And there is basically an "outside chief" who is in charge of foreign relations and war. Winslow is active as an outside chief.

Edward Windslow: Heavenly father, thank you for your child Masasito.

The narrator Windslow's medicine was not particularly useful for Masassoit, but when the chief recovered and Masassoit was able to stand up again, Winslow was on behalf of the Primus colony.

Masasoite: (towards Nipmuc) I will never forget your kindness.

The relationship between the pilgrims and the One Pannoag remained worse, despite the deeper trust between the narrator Edward Winslow and Masassoit. The pilgrims were separateists. They are religious Christians who have left the old world, fearing that the fall of the old world will darken their sacred light. The rotten effect is hidden everywhere.

Awashunk: Look (for NIPMUC). It must look like this.

Elizabeth Hopkins: It is impossible to eat this.

Narrator: Even Winslaw, who was regarded as "reliable", "regular", and "fair", was in close contact with Indians.

Jill Lupoa (historian): In the early 17th century, we had a cautious attitude trying to know each other. These people began to rely on each other, exchanged more products and ideas, and children, spouses, and families came into contact with each other. In a sense, two ethnic groups share a lot. British people are similar to Indians in many ways. Wear an India n-like clothes. Use Indian words. He is familiar with the Indian way. And Indians are approaching English more. Many Indians speak English. Wear English clothes. Build a British house. We may think, "How wonderful!" What a wonderful multicultural festival. " But in fact everyone is very nervous.

The narrator pilgrims were very careful. They had many outdated Indians and believed that British had "unstable malice." They also knew that Masasoites did not have the power to protect themselves from all dangers.

In the spring of 1623, Pil Grims heard rumors of an attack plan by Massachusetts Indians in the northern part of the Pil Grimms, underwriting the first strike under the militia leader, Miles Standish. Miles Standish confronted the attack.

Miles Standish: You guys, this is the right trophy.

Pilgrim rower: Hagas!

Narrator: "Edward Windslow writes:" "The Indian is frightened by this sudden unexpected execution and many have escaped home.

The attack was shocking and violent, but Masasoito advised his small surname to maintain his relationship with Primus. The One Panog tribe was still loved by the British. And English was not a threat to their friends.

Colin G. Callaway (historian) suggests that Masasoito has been able to maintain this peace for a long time. Due to the nature of the indigenous society, he is spending on what the majority of the people wants.

Karen Cupinman (historian): Indians wanted a specific thing from Europeans, such as knives, axes, swords, and steel drills.

Gene Obrien (Ojibue's historian): Europeans bring something like a very convenient metal chicken for Indians.

Lisa Brooks (Avenaki Historian): Trade for locals is to connect people in a mutual grace. That was the problem. How do you draw British people in that reciprocal relationship?

Tall Oak (Aventy Mashakan Tacket Pecot, One Panoag): We lived in the immediate vicinity of the coastline, harvested Kwahaog and made Kwahaog Chowder and other delicious things. And when I ate the contents, I saved the shell. From the shell of the quakhog, a purple swirl is a on e-pan beads.

All tribes respected on e-pum, and the value of on e-pum was more spiritual than material. One pum was used for rituals and secrets, symbolizing transactions. When one pum was replaced, no one would break the contract with the on e-pum, whether it was a marriage contract, a pledge, or whatever. In the spring of 1623, Pil Grimms, who heard rumors of an attack plan by Massachusetts Indians in the northern part of the Northern Massachusetts Indians, made a preemptive attack under the militia leader, Miles Standish. Miles Standish confronted the attack.

Miles Standish: You guys, this is the right trophy.

Pilgrim rower: Hagas!

Narrator: "Edward Windslow writes:" "The Indian is frightened by this sudden unexpected execution and many have escaped home.

Karen Cupinman (historian): Indians wanted a specific thing from Europeans, such as knives, axes, swords, and steel drills.

Gene Obrien (Ojibue's historian): Europeans bring something like a very convenient metal chicken for Indians.

Lisa Brooks (Avenaki Historian): Trade for locals is to connect people in a mutual grace. That was the problem. How do you draw British people in that reciprocal relationship?

All tribes respected on e-pum, and the value of on e-pum was more spiritual than material. One pum was used for rituals and secrets, symbolizing transactions. When one pum was replaced, no one would break the contract with the on e-pum, whether it was a marriage contract, a pledge, or whatever. In the spring of 1623, Pil Grims heard rumors of an attack plan by Massachusetts Indians in the northern part of the Pil Grimms, underwriting the first strike under the militia leader, Miles Standish. Miles Standish confronted the attack.

Miles Standish: You guys, this is the right trophy.

Pilgrim rower: Hagas!

Narrator: "Edward Windslow writes:" "The Indian is frightened by this sudden unexpected execution and many have escaped home.

Karen Cupinman (historian): Indians wanted a specific thing from Europeans, such as knives, axes, swords, and steel drills.

Gene Obrien (Ojibue's historian): Europeans bring something like a very convenient metal chicken for Indians.

Lisa Brooks (Avenaki Historian): Trade for locals is to connect people in a mutual grace. That was the problem. How do you draw British people in that reciprocal relationship?

R. David Edmans (historian): Initially, Europeans would say: "This must be silver or money, so they accept them at first, and one pum is a native American currency for British people. It was done.

European merchants, who were familiar with the narrator money economy, have launched a system to replace coin and on e-pam with the US division of the Indian ritual amulet. Trade has become popular under this clever new system. British merchants were looking forward to Indian fur from the new continent. On the street corner of London, Bieber Hut became a new accessory. It was a nice news for everyone that a ship with supplies from the United Kingdom arrived in Premas. With the introduction of steel drills, indigenous people were able to significantly increase the production of on e-pam.

Karen Cupperman (Historicist): It is much easier to make a on e-pum shell than a stone drill and make a hole in the center in the center, and suddenly a large amount of on e-pum is supplied. As a result, inland tribes, which had hardly been able to get one pam before, can get on e-pum, so that they can get fur to trade with Europeans. It became. "

Daniel K. Richter (historical scholar): Primus settlers began to relieve Masasoites to intervene with other indigenous groups. So Masassoit was a very important base in regional replacement between fur and European products, and was replaced many times with various groups, depending on who has fur.

Narratera Masasoites set up pilgrims in the alliance's network and welcomed outsiders.

Daniel K. Richter (historian): He would have looked back on the last 10 years and thought he had done a good job. For the One Pano Agu, and other indigenous groups and the southern part of New England, it must have been possible to imagine the future where British and indigenous communities could coexist. R. David Edmans (historian): Initially, Europeans would say: "This must be silver or money. So they first accept it, one pum is a native American for British people. It was regarded as a currency.

Narratera Masasoites set up pilgrims in the alliance's network and welcomed outsiders.

Daniel K. Richter (historian): He would have looked back on the last 10 years and thought he had done a good job. For the One Pano Agu, and other indigenous groups and the southern part of New England, it must have been possible to imagine the future where British and indigenous communities could coexist. R. David Edmans (historian): Initially, Europeans would say: "This must be silver or money, so they accept them at first, and one pum is a native American currency for British people. It was done.

Narratera Masasoites set up pilgrims in the alliance's network and welcomed outsiders.

Narrator: In the spring of 1630, a fleet led by the Arabella appeared off the coast north of Plymouth, carrying thousands of new immigrants. Whereas the Pilgrims had fled Europe, these Puritans were destined to recreate a new, more pious England in America. They left England with royal permission to found the Massachusetts colony, and with a boundless sense of mission.

R. David Edmunds (historian): In Europe at this time, especially among the Christian kingdoms of Europe, there was a belief that they had the right to seize lands not occupied by Christians. It was as much a religious as it was a political one, because someone had a divinely appointed duty to spread Christianity and spread it throughout European civilization, and they had a moral obligation to do so.

Narrator: At Arabella, John Winthrop, who would later become governor of the new Massachusetts colony, had a grand vision before landing: "We must think of becoming a city on a hill, and that the eyes of all nations will be fixed on us." The Puritans streamed into Massachusetts Bay by the thousands over the next five years, settling one town after another. Their footsteps were blazed by new waves of smaller tribes raiding the New England tribes.

Tall Oak, Aventine Mashantucket Pequot, Wampanoag: "The land was almost cleared of these vicious creatures to make way for better growth," one Puritan historian (who was no doubt a clergyman) said in reference to the deaths of many in Massachusetts. Now he speaks of women and children, blamed on unfounded notions of European superiority.

They came by ship after ship.

Lisa Brooks (Abenaki historian): All the people who came from England had a sense of entitlement. They see the colonies as just having great space to occupy, great resources, and they can take them.

Narrator Massasoit watched the English population surrounding the Wampanoag grow from 300 to 20, 000 in less than a generation.

Ourshank: (to NIPMUC) You brute English! Get away!

Karen Cooperman (historian): The animals that the British brought were incredibly destructive because they were allowed to escape. The pigs, in particular, had no natural predators. Countless pigs vacuumed up acorns and other things that the natives relied on for food, as well as animals that the natives, who were accustomed to hunting, relied on for food.

Daniel K. Richter (historian): The population of the British colonies had increased dramatically, creating a demand for new towns, farms, and expansion. The only thing the natives had that the British wanted was their land.

Colin G. Callaway (historian): Access to the acquisition of so-called "free land" offered by the Americas was a constant and recurring source of conflict with the Indians. The British came from a society where land was scarce. Owning land was both a source of wealth and a sign of status. For the Indians, land is home. They are rooted in the land for generations, and their identity is tied to it. Land is not a commodity to be bought and sold.

Narrator Massasoit felt no pressure to sell land for the first 20 years of Plymouth. But the moment the English became aggressive, Massasoit found himself in a weak negotiating position.

Beaver populations had plummeted, trade with the Pilgrims had collapsed, and the English no longer needed Massasoit's help to expand their trade reach. So Massasoit was forced to give in to his allies' desire to get his own land.

The chief did all he could to acquire Wampanoag land, selling one plot for 10 beads and a coat. Over time, he asked for more: hoes, spades, knives, iron pans, moose hides, moose hides, matchbox muskets, cotton yards, and British coins in pounds.

Jenny Hale Pulsipher, historian: There are many occasions where Massasoit is clearly unhappy with how things have changed. For example, he agrees to sell land to the Rhode Island settlers. When they pay for it, Massasoit says, "That's not enough," and gives the land back. And he gives it back. They refuse to accept it. They refuse to accept the gift or the payment. And he says, "We can't give this back. This land is now ours."

Narrator The English were in the process of establishing an American empire in America.

Karen Kupperman (historian): They were very expansive, not incremental. They knew the Connecticut River was a major waterway for trade. The Dutch were already down the river, so they were clearly trying to control the Connecticut from the middle reaches.

Collin G. Callaway (historian): With the influx of English peoples in the 1630s, Puritan New England was no longer weak and vulnerable, it was now the power in the region. Looking further west, they see another power. The English see the Pequots as an obstacle to their expansion.

Narrator In the spring of 1637, Massasoit received word that a force led by the Massachusetts Bay and Plymouth Colonies had destroyed the Pequots, the most powerful Indian confederation in the region. In the final battle, the English soldiers terrorized their Indian allies, but instead opened fire on undiscovered villages, killing hundreds.

Jean O'Brien (Ojibwe historian): The Pequot War imprinted the barbarism of the English in the Indians' minds. The idea of 700 people (men, women, and children) dying in the burning of a fort was incomprehensible to them. Massasoit never forgot the lesson.

MASSASOIT: (to NIPMUC) It will dry them out.

PELEX: (to NIPMUC) Give me some more.

Narrator: Shortly after the Pequot disaster, Massasoit went to the Massachusetts Bay Colony to present Governor John Winthrop with 16 beaver skins, renewing his long-standing friendship with the colonists, all in the hope that they would continue to uphold the promise of common security that the English had made in their first long-term treaty.

Jenny Hale Pulsipher (historian): Massasoit hopes that this tribute will cement his friendship with Massachusetts. Winthrop wrote in his journal that after the Pequot War, dozens of Native American groups from the region visited Massachusetts to seek friendship: "Tell me what you know, we want to be your friends, we want to be your partners, we want to be your problems, whatever it may be. They are afraid."

Narrator Massasoit's second son, the last of his kind, was born around the time of the Pequot War, about 20 years after the Pilgrims arrived. He only knew a world where the English and the Wampanoag lived side by side. Even his name suggests he was at home in both cultures.

Narrator He was first named Metacom, and later Philip. He came of age in the 1650s. In a world his ancestors had never imagined. He imagined fine English lace and wampans with meticulous detail. He was one of the few Wampanoag who kept pigs. And he counted both Indians and English among his close friends.

Daniel K. Richter (historian): An English traveler describes him walking through the streets of Boston, streets decorated with vast amounts of wampans, a sign of his wealth and power, and walking comfortably in a world created together by the English and the Native Americans of the region.

Narrator As he approached adulthood, Philip became increasingly aware of his father's growing concern. Massasoit's tribal boundaries had retreated around Narragansett Bay. Disease continued to reduce the Wampanoag. His trusted ally Edward Winslow died. The new leaders in Plymouth barely remembered Massasoit's help.

Jill Lepore (historian): When did the English lose their sense of openness? When they became more independent. When they realized they no longer needed the Indians. And at the same time, in the 1650s, they tried to convert the Indians to Christianity, saying, in effect, "If you live among us, you must basically be like us."

Narrator: In 1651, Puritan pastor John Elliot established a "praying town" in Natick, Massachusetts. In Natick, like the dozen or so praying towns that followed, Indians who converted to Christianity were promised physical safety and eternal life, as long as they agreed to live by a moral code drawn up by the Puritan clergy.

Tall oak, Mashakan Tacket and Pecot, one panaag: Praying Indian towns are basically made by British to dominate Indians. The Indian town was basically made by the British to dominate the Indian. Not only Indian traditions, but also sacred for your father and grandfather for ancient times, you had to abandon all of them and follow the UK way. In other words, I had to look down on my brothers.

Jesse Little Dou (Mash Pee One Panoag Linguist): On e-panaigs have come to think that they must say that they are at least assimilated in order to survive. We must say that we are Christians. Whatever it means, otherwise we will be completely wiped out.

Gene Obrien (Ojibue's historian): To be recognized as a regular member of the church, the church witnessed and had a good experience that was considered to be enough to save you. Believe that you will be saved. There is an amazing document called the "repentance tear" published at that time, which is about the experience converted to an Indian from the Natic.

Prayer Indian Part 1: I heard this word, it is a shame that a man has long hair, and the church has no such habit. At first I thought I liked my long hair too much, but when I cut it, I realized that it was very difficult. He prayed to God that he should forgive the sin.

Prayer Indian 2: I was angry when the devil was said to be my god. I liked praying to many gods. And I was angry and frustrated by myself, and I believed that God would not forgive my sin.

My sin is great, so I'm afraid that God is still angry, and I'm worried that the children may not be able to go to heaven.

Colin G. Callaway (historian): The British missionary demanded the Indians more than expressing their religion for God. Masasoites must have witnessed many indigenous communities being torn. That's why he suppressed the missionary and tried to stop such an attack.

As the narrator Masassoito era earlier, he stated in the land contract that the Christianity of Christianity remained outside the One Pano Agu territory.

Seeing the British invasion of his tribal land and his father's authority, Philip decided to marry power. He married a woman who was a leader. . He is the daughter of the chief who had opposed the alliance between Masassoit and England from the beginning.

Colin G. Callaway (historian): Masasoites must ask himself what kind of world he gave his sons. The Indian land, the Indian culture, an attempt to stop the flow of British attack on the sovereign of the Indian, and the hope that things may still work. I think his vision of what New England should be was a vision of peace.

The narrator Masassoite died in the early 1660s, 40 years after the first alliance with Pilgrim. Masasoito died when a tough new generation of British leaders had emerged. Edward's son, Josiaia Winslow, was excited to accelerate the final battle between One Panoag and England. Only 24 years old, Philip, was the leader of One Panoag after his father.

Jonathan Perry (Akina One Panoag): And suddenly, everything was held by his responsibility. He led himself a very difficult and very dangerous era where all parts of our society were naked.

Daniel K. Richter (historian): On e-pan trade has declined. Fur trade has declined. The demand for British people to get more and more land in Argonkia. For any reason, the number of natives who chose to migrate to the prayer town has increased. The world that created Philip has fallen around him.

Narrater Philip, while maintaining the rule of One Panog, hoped to balance the alliance with the English. He continued to follow the conditions of his father's treaty. But, like his father, he refused to convert repeatedly by the Seikyo missionary. "If I become a sashim to pray, I would be poor and weak and would be easily overtaken by others," he said. He also declared a suspension of land trading. The British authorities were little interest in the young One Pano Agu Chief Hump.

Gene O'Brien (Ojibwe historian): There were many different ways that the English claimed Indian land, ranging from simply seizing the land and pursuing the legality of that much later, to simply declaring it vacant and declaring their possession of the land. What's often overlooked is that the English made claims on the Indians. When the Indians continued to face ill health and epidemics, one of the things that they owed them was health care by their English guardians. These English guardians used that as a way to get the Indian land. So when they got in debt, they went to pay on the Indian land. And that becomes a huge mechanism of Indian displacement.

Jesse Little Doe (Mashpee Wampanoag linguist): For thousands of years, people have felt, "This is my land, and my land is me, and I am me." So when we say "Earth," we just say, "Oh, right." But when you say "my earth," you have to say, "Na-ta-hu-keem." It means, "I am naturally the Earth, and the Earth is naturally me." About 70 years after Europeans arrived here, people started writing "Na-Ta-Ki." "Maybe... my land can be torn off from my face."

R. David Edmunds (Historian): The ability of tribal people to maintain control over their lives is constantly being eroded, and in the 1660s I think Philip hit a wall - that the Wampanoag and tribal people would be completely overtaken unless someone was put in place.

Narrator: In 1671 rumors spread that Philip was furious and preparing to take action. Plymouth authorities, including Chief Josiah Winslow, held Philip accountable.

Jill Lepore (Historian): Josiah Winslow has no curiosity about these people he grew up with. He has known them his whole life. He sees them as a nuisance. He sees them as untrustworthy. All he wants is to find the means to start a war that will lead to their extermination.

Josiah Winslow: I believe you have recently acquired a large supply of ammunition and supplies, and are planning an attack on us, here in Taunton and elsewhere?

Philip: These accusations against me are false.

Josiah Winslow

Tall Oak, Absent Mashantucket Pequot, Wampanoag: He had two choices. Either lay down all his arms or admit that he was preparing for war as the English charged. So he had to choose the lesser of two evils.

Philip: (to NIPMUC) Now you have no choice. Cease your arms.

Tavosar: (to NIPMUC) No, we are not wrong.

Narrator: Before he was licensed, Philip was made to sign a confession admitting his grievances against the English and promising to convert the weapons the Wampanoag had collected.

Daniel K. Richter (historian): This is a real turning point for Philip. The English's goal is not just to get more and more land, or to degrade the Native Americans economically and spiritually, but to make the Native Americans their own, apparently.

R. David Edmunds (historian) They are no longer treated as allies. They are essentially considered second-class citizens in their own country.

Narrator Philip would not fight the English. War would break his father's historic alliances. And it would put his entire tribe at risk. Only a few thousand Wampanoag remained, nearly half of whom lived in Prayer Town. Philip had few warriors. But the Wampanoag chiefs sought allies among neighboring tribes, quietly purchasing firearms and making other preparations. At his home on Mount Hope, along with his nearby English friends, Philip fought a major war against Josiah Winslow and the Plymouth Colony.

Collin G. Callaway (historian): He was clearly a man caught up in historical forces that forced him to make very difficult choices. Like many Indian leaders in such situations across the continent, he must have been weighing the options of peace and war, trying to balance the opposing pressures.

Narrator The betrayal drove Philip out of control. In January 1675, Philip's personal secretary went to Plymouth to warn Governor Winslow that Philip was arming for war. Three weeks later, the secretary died, and English authorities arrested three of Philip's men, tried them for murder, and executed them.

Colin G. Callaway (historian): For Indians, Indians killing Indians in Indian countries, of course, should be solved by Indians. After this blatant attack on Indian rule, Philip must have been understood by his warriors that he should take action.

In the summer, in the summer, the rumors of the British settlers were close to the fact that the war was near, and the Vic e-Governor of Lord Island invited Philip to a meeting and gave a friendly advice.

Easton: Kuhnpim, Philip. Thank you for coming. Our job is to avoid making mistakes.

Tavosar: (toward Nipmuc) We are not wrong.

NOOKAAU: (Nipmuc) We first do it in English. They have never improved us.

Philip: We are not wrong.

Easton: If you start a war against English, you will get a lot of blood. The war will involve all England. Ingrands are too strong to you, so I strongly encourage Philip to reach out.

PHILIP: Then, British should treat us as we treated when we were too strong in British.

Narrator Philip's angry young warriors did not hear Easton's warning that the war with Premas would drop all colonies in New England. A few days after the talk with Easton, Philip sent a warning to an old British friend living in Swanse near Mount Hope. When one panaag warriors began to spread, Philip, with them, persuaded other sad tribes in the region, including the former rivals of the One Pano Ag, and participated in the battle against New England.

R. David Edmans (historian): This war that broke out in New England is an important war. It has a major impact on both native Americans and white new society. Until the winter of 1676, escape from Boston was very dangerous for Europeans.

Daniel K. Richter (historian): The Native American army won the English army in the early days of this war, destroy many towns, people, and property, and won most of the war. I turned the army into a protection.

R. David Edmans (historian): War has expanded to Connecticut. The war has spread to Road Island. The war spread to eastern New York. Race participated in the war one after another.

The Narrator British settlers left the village from a remote village to a large town. Some people got on the ship and returned to Europe. The British were worried that everyone would be driven into the sea.

Colin G. Calloway (historian): Indians, Indians who have lived alone, and for the British who dedicated to living in the capital of prayer and living in prayer. Is now completely different. These Indians are now considered to be at least in the fifth row, that is, unreliable people, and those who can betray you at any time.

As the narrator winter approached, the settlers drove hundreds of Christian Indians living in a prayer town.

Tall Oak, Aventi Mashakan Tacket Pecot, One Panoag: He made a march on the Charles River, put a canoe, and left on Deer Island in the middle of Boston Harbor Place. The blanket and food were not given, and they were just abandoned.

Narrator every month, the battlefield demands a terrible price. 25 British towns have been destroyed. More than 2, 000 British settlers have died. However, a common crisis united colonial. And they turned again. In early 1676, Philip felt the tide flow. A lon g-standing British allies, a powerful Mohawk tribe, killed nearly 500 Philip's subordinates, collapsing his Allied army. One year after the war began, many Indian villages returned to ashes. 5, 000 indigenous people have died. Hundreds of surviving men, women, and children (Josiah Windslow called "Pagans") were on board, sent to the West Indian Islands and Europe, sold as slaves. Ta. The indigenous tribes in the southern part of New England were shattered and never dominated the fate of their homeland.

In the summer of 1676, Philip was withdrawn with his wife and children to Mount Hope's house. His cause has been lost.

Philip: (toward Nipmuc), thank you for this beautiful day. Let me choose my actions wisely for the happiness of the people.

Jenny Hale Palsifer (historian): I feel a little unusual to return to Mount Hope. It's like being consciously trapped.

Jill Lupoa (historian): When he returned to Mount Hope, he certainly gave up. He is not a great and heroic soldier, a more painful and sad person, a person full of sadness at the end of life.

Narrater: On August 12, 1676, a group of England assaults a group of Philip and his declining thermal, along with John Orderman's Indian prayer teacher.

Jonathan Perry (Akina One Panoag): After Philip was shot by Aladman, they broke his body. Philip's broken right arm was handed to Aladman as a loot. His parts were distorted for colonies and spread to the four corners.

Colin G. Callaway (historian): This is a warning to other people, other Indians. Ingrans deal with rebellion and rebellion. In the British eyes, Philip was reflected as a traitor.

The narrator Masassoite's son died and scattered, but did not win the settlers. They registered a 9-yea r-old boy, Philip's son and heir, and trapped in primus prison. Puritans thanked God while the British authorities were talking about selling boys as slaves or simply killing them.

Jill Lupoa (historian): And the last day of Thanksgiving, the last day of the war is the day when Philip's neck enters Primus. This cut rod, which was set up in the center of the town, causes a grand celebration.

Narrators did not try to take it, Philip's neck. Twenty years-while Philip's son was living in the West Rinding Islands-this neck was placed in Primas and reminded the Indian who was in charge. For the British, it was reminiscent that God was smiling at their efforts.

Colin G. Callaway (historian): It's difficult to see how this dispute was avoided and how the results of this war were different. Looking at the generations before the war, there is a moment when the situation was different at least once. Jill Lupoa (historian): He certainly gave up when he returned to Mount Hope. He is not a great and heroic soldier, a more painful and sad person, a person full of sadness at the end of life.

Narrater: On August 12, 1676, a group of England assaults a group of Philip and his declining thermal, along with John Orderman's Indian prayer teacher.

Colin G. Callaway (historian): This is a warning to other people, other Indians. Ingrans deal with rebellion and rebellion. In the British eyes, Philip was reflected as a traitor.

Narrators did not try to take it, Philip's neck. Twenty years-While Philip's son was living in the West Rinding Islands-this neck was placed in Premas and reminded the Indian who was in charge. For the British, it was reminiscent that God was smiling at their efforts.

Colin G. Callaway (historian): It's difficult to see how this dispute was avoided and how the results of this war were different. Looking at the generations before the war, there is a moment when the situation was different at least once. Jill Lupoa (historian): When he returned to Mount Hope, he certainly gave up. He is not a great and heroic soldier, a more painful and sad person, a person full of sadness at the end of life.

Narrater: On August 12, 1676, a group of England assaults a group of Philip and his declining thermal, along with John Orderman's Indian prayer teacher.

Colin G. Callaway (historian): This is a warning to other people, other Indians. Ingrans deal with rebellion and rebellion. In the British eyes, Philip was reflected as a traitor.

Before the narrator, his photos were not taken. There is no record in his own words. In retrospect, the exercise he led seems to be destined to fail from the beginning. However, he is one of the surprisingly short, meteo r-like careers, one of the most great native American leaders in history, and one of the most talented, extensive, respected, and impressive people. From the glittering "burning", a growing younger brother's vision, a phenomenal union was born, leading the most ambitious Pa n-European resistance movement in the North American continent, and living in the native American's hometown and living. I decided to protect the style.

Kevin Williams is an Oklahoma Shawny, that is, the Shonnie tribe, and that Techamse is a member of the tribe. He and his brothers were trying to return the Shony to their roots so that they would not be deprived of their land. He had a foresight. What would happen if his plan was successful? He would have changed history.

Andrew Warrior, Absenty Shonnie, Oklahoma: He had a vision of surviving the Indian life style. He is an Indian man, a sel f-proclaimed leader, and a sel f-proclaimed chief, stood up and said: "I'm more than many. I don't need anything anymore. It's enough.

Stephen Warren (historian): One way to think about Techamse is that young people who are tired of accommodating the elders, that is, the Shonnie and all the indigenous people, are reorganized. But as a man who led the revolution of young people who believed that it was necessary to redefine. Before the narrator, his photos were not taken. There is no record in his own words. In retrospect, the exercise he led seems to be destined to fail from the beginning. However, he is one of the surprisingly short, meteo r-like careers, one of the most great native American leaders in history, and one of the most talented, extensive, respected, and impressive people. From the glittering "burning", a growing younger brother's vision, a phenomenal union was born, leading the most ambitious Pa n-European resistance movement in the North American continent, and living in the native American's hometown and living. I decided to protect the style.

Stephen Warren (historian): One way to think about Techamse is that young people who are tired of accommodating the elders, that is, the Shonnie and all the indigenous people, are reorganized. But as a man who led the revolution of young people who believed that it was necessary to redefine. Before the narrator, his photos were not taken. There is no record in his own words. In retrospect, the exercise he led seems to be destined to fail from the beginning. However, he is one of the surprisingly short, meteo r-like careers, one of the most great native American leaders in history, and one of the most talented, extensive, respected, and impressive people. From the glittering "burning", a growing younger brother's vision, a phenomenal union was born, leading the most ambitious Pa n-European resistance movement in the North American continent, and living in the native American's hometown and living. I decided to protect the style.

R. David Edmunds (historian): Tecumseh is fighting for the ability of Indian people east of the Mississippi to defend their homelands. In the post-Revolutionary period, their lands were under attack. The white frontier was moving into the Ohio Valley and into the Gulf Coastal Plain in the South. And Tecumseh says: "This has got to stop. We have to stand up. Tecumseh, if he were alive today and walked into a room, people would stop talking and stare at him. Tribal people in the early 19th century would have said: "Tecumseh is a very strong medicine man." There was an aura of leadership and respect around him, and even people who were against him admired him. His genius was to inspire people. And he was such an inspiring person that he was able to bring out the best in the people who supported him. And he understood that beyond any particular racial relationship, this was a fight that was much bigger than that. He believed that he was appointed by the forces of the universe to rally people together to make this fight a reality, and to protect what was left of the Indian homeland. A

Tecumseh: These lands are ours. No one has the right to take them away. The Master of Life knows no boundaries, nor does his red recognize them. The Lord of Life has established here the place where we light our fires.

George Blanchard, Absentee Shawnee, Oklahoma: I've always heard "Tee-cum-tee" - "Tee-cum-tee" means that in our culture and beliefs, when we see a shooting star at night, a panther leaps from mountain to mountain. As a child, this shooting star would make us hesitate to go out in the dark. So that's what the name meant.

R. David Edmunds, historian: Tecumseh is fighting for the ability of Indian people east of the Mississippi to defend their homeland. In the post-American Revolutionary period, their land was under attack. The white frontier was moving into the Ohio Valley and into the Gulf Coast Plain in the South. And Tecumseh says: "This has got to stop. We have got to stand up. Tecumseh, if he were alive today and walked into a room, people would stop talking and stare at him. Tribal people in the early 19th century would say: "Tecumseh is a very strong medicine man". There was an aura of leadership and respect around him, and even those who were against him admired him. His genius was to inspire people. And he was a very inspiring person who could bring out the best in those who supported him. And he understood that this was a much bigger fight than that, beyond specific racial relations. He believed he was appointed by the powers of the universe to rally people together to make this fight happen. And to defend what was left of the Indian homeland. Α

Tecumseh: These lands are ours. No one has the right to take them away. The Master of Life knows no boundaries, and his Red recognizes no boundaries. The Lord of Life has appointed here the place where we will light our fire. George Blanchard (Absente Shawnee, Oklahoma): I've always heard "Teh-cum-tee" - "Teh-cum-tee" means that in our culture and our beliefs, if you see a shooting star at night, it means a panther leaping from mountain to mountain. As a child, this shooting star would make me hesitate to go out in the dark. So that's what the name meant. R. David Edmunds (historian): Tecumseh is fighting for the ability of Indian people east of the Mississippi to defend their homeland. In the post-American Revolutionary period, their land was under attack. The white frontier was moving into the Ohio Valley and into the Gulf Coast Plain in the South. And Tecumseh says: "This has got to stop. We have got to stand up. Tecumseh, if he were alive today and walked into a room, people would stop talking and stare at him. Tribal people in the early 19th century would have said: "Tecumseh is a very strong medicine man." There was an aura of leadership and respect around him, and even those who were against him admired him. His genius was to inspire people. And he was a very inspiring person who could bring out the best in those who supported him. And he understood that this was a much bigger fight than that, beyond any particular racial relationship. He believed that he was appointed by the powers of the universe to rally people together to make this fight a reality, and to protect what was left of the Indian homeland. Α

Tecumseh: These lands are ours. No one has the right to take them away. The Master of Life knows no boundaries, and his red recognizes no boundaries. The Lord of Life has established here where we will light our fires.

George Blanchard (Absente Shawnee, Oklahoma): I have always heard that "Tee-cum-tee" - "Tee-cum-tee" means that in our culture and beliefs, if you see a shooting star at night, a panther leaps from mountain to mountain. As a child, this shooting star would make me hesitate to go out in the dark. So that's what the name had.

R. David Edmunds (historian): Ohio was a special place for the Shonnie tribe. The Shonnie tribe called the Ohio and the Ohio valley "the center of the world". The village of the Shonie was a area scattered in the river valley. It is an area where you can hunt in the Blue Glass region of Kentucky if you descend from Ohio and cross the Ohio River, there are small swarms, spiders and deer of Buffalo. So it was a very special place, a very important place for Shony's heart. The word shiny means "southern people," and they were called "southern people" by other people who talked to the crocodile. The Shonnie people have long lived in the Ohio valley. They were scattered in the early 1700s, but returned to Ohio and hunted in Kentucky extensively.

Colin Callaway (historian): Techamse was born around 1768. This year, a larg e-scale treaty connected by Fort Stanwix in New York has led Kentucky to settle as British settlement. Many of this territory is the hunting area of Shony. Therefore, it is clear that when the Techamse was born, the land issues, and the access to British or Americans to the land, were an important factor in forming his life.

R. David Edmans (historian): Tekumse and his brother grew up in the midst of the American Independent War. It was certainly an exciting era for the young people of the Shony tribe, but at the same time, it was a danger and confusion. It was an era when Shonnie's warriors crossed the river and attacked Fort Fristier in Kentucky, and the villages of Shony in northern Ohio were regularly attacked by the Kentucky expedition.

Narrator: The Kispokote War, where she was born, was named after the clan, although the leopard jumping in the sky was a spiritual guardian deity. "The childhood friend recalled," His face and attitude always gained respect and loved by everyone. " It was in contrast to La La Wettica, who had a problem. R. David Edmunds (historian): Ohio was a special place for the Shonnie tribe. The Shonnie tribe called the Ohio and the Ohio valley "the center of the world". The village of the Shonie was a area scattered in the river valley. It is an area where you can hunt in the Blue Glass region of Kentucky if you descend from Ohio and cross the Ohio River, there are small swarms, spiders and deer of Buffalo. So it was a very special place, a very important place for Shony's heart. The word shiny means "southern people," and they were called "southern people" by other people who talked to the crocodile. The Shonnie people have long lived in the Ohio valley. They were scattered in the early 1700s, but returned to Ohio and hunted in Kentucky extensively.

Narrator: The Kispokote War, where she was born, was named after the clan, although the leopard jumping in the sky was a spiritual guardian deity. "The childhood friend recalled," His face and attitude always gained respect and loved by everyone. " It was in contrast to La La Wettica, who had a problem. R. David Edmunds (historian): Ohio was a special place for the Shonnie tribe. The Shonnie tribe called the Ohio and the Ohio valley "the center of the world". The village of the Shonie was a area scattered in the river valley. It is an area where you can hunt in the Blue Glass region of Kentucky if you descend from Ohio and cross the Ohio River, there are small swarms, spiders and deer of Buffalo. So it was a very special place, a very important place for Shony's heart. The word shiny means "southern people," and they were called "southern people" by other people who talked to the crocodile. The Shonnie people have long lived in the Ohio valley. They were scattered in the early 1700s, but returned to Ohio and hunted in Kentucky extensively.

R. David Edmans (historian): Techamse and his brother grew up in the midst of the American Independent War. It was certainly an exciting era for the young people of the Shony tribe, but at the same time, it was a danger and confusion. It was an era when Shonnie's warriors crossed the river and attacked Fort Fristier in Kentucky, and the villages of Shony in northern Ohio were regularly attacked by the Kentucky expedition.

R. David Edmunds (historian): Lalawethika was seven years younger than Tecumseh and grew up in his brother's shadow. He was not very successful as a young boy. His nickname was Lalawethika, which literally means "noise master" but probably meant "Loudmouth." As a child, about 10 or 12 years old, he shot himself in the eye while messing around with a bow and arrow. And he was not a very happy child.

Narrator: After all, no Shawnee clan was untouched by the tide of violence in the Ohio River valley.

Stephen Warren (historian): Tecumseh and Lalawethika lost their father when Tecumseh was seven years old. Their mother left for Missouri in 1779 after the terrible war between the Long Knives and the Shawnee. So by the time Lalawetchka was 13, about half of her immediate family had been killed or voluntarily emigrated from Ohio.

Narrator For the Shawnee as a whole, the outcome of the American Revolutionary War was even more devastating. During the war, they fought bravely on the side of the British in defense of their homeland, and never lost a battle. But after the British surrendered, they learned that the allies had ceded all land west of the Appalachian Mountains to the new American Republic.

Colin Callaway (historian): No Indians are named in the Treaty of Paris in 1783. But the treaty had a profound effect on the Indians. It has immeasurable importance to the Indians. Great Britain ceded to the new United States all the territory it claimed south of the Great Lakes, east of the Mississippi River, and north of Florida. This is Indian country. It is a vital resource for America. This land is the foundation of a new nation, and also an opportunity to create what Jefferson came to call an "empire of liberty." But that land must be taken from the Indians. Within a few years, the Indians began to rebel and see the United States as a serious threat to their existence. Indian nations began to organize into confederacies to resist this expansion. R. David Edmunds (historian): Lalawethika was seven years younger than Tecumseh and grew up in his brother's shadow. He was not very successful as a child. His nickname was Lalawethika, which literally means "noise master," but I think it probably meant "Loudmouth." As a child, about 10 or 12 years old, he shot himself in the eye while messing around with a bow and arrow. And he was not a very happy child.

Narrator: Ultimately, no Shawnee clan was untouched by the tide of violence in the Ohio River valley.

Stephen Warren (historian): Tecumseh and Lalawethika lost their father when Tecumseh was seven years old. Their mother left for Missouri in 1779 after the terrible war between the Long Nine and the Shawnee. So by the time Lalawechika was 13, about half of her immediate family had been killed or voluntarily emigrated from Ohio.

Narrator For the Shawnee as a whole, the outcome of the American War of Independence was even more disastrous. During the war, they fought bravely on the side of the British to defend their homeland, and never lost a battle. But after the British surrendered, they learned that the allies had ceded all land west of the Appalachian Mountains to the new American Republic.

Colin Callaway (historian): The Treaty of Paris in 1783 does not include any Indians by name. But this treaty had a huge impact on the Indians. It has immeasurable importance to the Indians. Great Britain ceded to the new United States all the territory it claimed south of the Great Lakes, east of the Mississippi River, and north of Florida. This is Indian country. It is a vital resource for the United States. This land is the foundation of a new nation, an opportunity to create what Jefferson came to call "an empire of liberty." But the land must be taken from the Indians, and within a few years, the Indians begin to rebel and see the United States as a serious threat to their existence. Indian nations begin to organize into confederations to resist this expansion. R. David Edmunds (historian): Lalawethika was seven years younger than Tecumseh and grew up in his older brother's shadow. He was not very successful as a child. His nickname was Lalawethika, which literally means "noise master," but I think it probably meant "Loudmouth." As a child, about 10 or 12 years old, he shot himself in the eye while messing around with a bow and arrow. And he was not a very happy child.

Narrator: Ultimately, no Shawnee clan was untouched by the tide of violence in the Ohio River Valley. Stephen Warren (historian): Tecumseh and Lalawetica lost their father when Tecumseh was seven years old. Their mother left for Missouri in 1779 after the terrible war between the Long Knive and Shawnee. So by the time Lalawetica was 13, about half of their immediate family had been killed or voluntarily emigrated from Ohio.

Narrator: For the Shawnee as a whole, the results of the American War of Independence were even more disastrous. During the war, they fought bravely on the side of the British to defend their homeland, and they never lost a battle. But after the British surrendered, they learned that the allies had ceded all land west of the Appalachian Mountains to the New American Republic.

Colin Calloway (historian): The Treaty of Paris in 1783 does not include any Indians by name. But this treaty had a huge impact on Indians. It has immeasurable importance to Indians. Great Britain cedes to the new United States all territory it claims south of the Great Lakes, east of the Mississippi River, and north of Florida. This is Indian country. A vital resource for America. This land is the foundation of a new nation and an opportunity to create what Jefferson came to call an "empire of liberty." But the land must be taken from the Indians. And within a few years, the Indians begin to rebel and see the United States as a serious threat to their existence. Indian nations begin to organize into confederations to resist this expansion.

Narrator Among the alliance of tribes that rose up to stop the white invasion, the Shawnee took the lead, and Tecumseh himself made his name on the battlefield.

R. David Edmunds (historian): The area known as the Old Northwest (the area north of the Ohio River) was in some ways the dominant area after the American Revolution. The British still had their base in Detroit, and they were also influential among the tribes because they were based in Canada. [And] the British weren't even sure that the new United States would last. And they thought that if the United States retreated, they could come back to the region in force. So the British keep telling the Indians: "So the British keep telling the Indians: "

Narrator A year later, they were thwarted at the Battle of Fallen Timbers in northern Ohio, where a carefully planned retreat to the safety of a nearby British fort turned out to be a disaster for the Indian coalition and a bitter lesson for Tecumseh about the reliability of the British.

R. David Edmunds (historian): Tecumseh fought in the battle and eventually had to retreat with some of his warriors to the British fort. The tribesmen thought the British would let them inside the fort and would anchor there again, but the British refused to let them in.

Colin Callaway (historian): The British, fearing a new war with the United States, slammed the gates of the fort in their faces. To the Indians, to Tecumseh, this was a betrayal of the British.

R. David Edmunds (historian): Now, Fallen Timbers was a disaster for the tribesmen. After this battle, the tribe was forced to sign the Treaty of Greenville, which forced them to give up about two-thirds of southeastern Ohio. Tecumseh refused to sign the treaty. He refused to even participate in the process. Tecumseh was outraged that he was being forced to give up so much of his former homeland. But this was a death sentence in many ways for the tribes of the Old Northwest.

Donald L. Fixco (historian): The natural world that the Shonnie knew was changing. The eastern tribes were pushed into their land. The number of deer has decreased and the number of bears has decreased. So Techamse thought that we had to make a kind of plan. And a major plan was needed to address this huge west that began in various areas, such as the Great Lake and Southeast of the United States. But how do you stop this huge swelling to the west?

The Narrater Green Building Convention was an important turning point in the battle over the eastern half of the continent. White settlers began to flood the Ohio river basin, and the Shonnie and their allies were overwhelmed by too narrow land to maintain the traditional life style. Even in the newly created Indiana territory, Techamse and his supporters retreated in hopes of finding an evacuation site, but American politicians have led to land loss and relocation policy. Was implemented immediately. "The U. S. settlement will gradually confine and reach the Indian," said President Thomas Jefferson in 1801. Some tribes are moving forward, but these tribes will have no effect on the UK plane. However, the tribe of the backwards will be in succession and will be thrown further into barbarism and misery. And we will have to guide them with the beasts in the forest to the mountains full of stones. Donald L. Fixco (historian): The natural world that the Shony tribe knew was changing. The eastern tribes were pushed into their land. The number of deer has decreased and the number of bears has decreased. So Techamse thought that we had to make some kind of plan. And a major plan was needed to address this huge west that began in various areas, such as the Great Lake and Southeast of the United States. But how do you stop this huge swelling to the west?

The Narrater Green Building Convention was an important turning point in the battle over the eastern half of the continent. White settlers began to flood the Ohio river basin, and the Shonnie and their allies were overwhelmed by too narrow land to maintain the traditional life style. Even in the newly created Indiana territory, Techamse and his supporters retreated in hopes of finding an evacuation site, but American politicians have led to land loss and relocation policy. Was implemented immediately. "The U. S. settlement will gradually confine and reach the Indian," said President Thomas Jefferson in 1801. Some tribes are moving forward, but these tribes will have no effect on the UK plane. However, the tribe of the backwards will be in succession and will be thrown further into barbarism and misery. And we will have to guide them with the beasts in the forest to the mountains full of stones. Donald L. Fixco (historian): The natural world that the Shonnie knew was changing. The eastern tribes were pushed into their land. The number of deer has decreased and the number of bears has decreased. So Techamse thought that we had to make a kind of plan. And a major plan was needed to address this huge west that began in various areas, such as the Great Lake and Southeast of the United States. But how do you stop this huge swelling to the west?

Steven Warren (History): How ruthless about Thomas Jefferson, who became president in 1801, and people like Jefferson's territory, William Henry Harrison, especially in 1800 or later. I don't think we understand how ruthless it was. Americans adopted something called "factory." It was to set up a government fort throughout the former northwest, where the government received fur in exchange for products. And it was a way to make the indigenous people a debtor against the United States. When Thomas Jefferson became president, he wrote a letter to William Henry Harrison in his first term and basically said: You will only be able to pay the one on the back of the land valuation. "

John Sagden (biographer): For the Shony tribe, for the Techams, it was a constant disconnection, a constant retreat, and a constant retreat. If you were the Shonnie, there was no place to be called hometown at the time. Because it was always separated.

Stephen Warren (historian): By 1805, indigenous residents were limited to small corridors in the northwestern part of Ohio and the northeastern Indiana. Only that remains. It is not enough to inherit the hunting tradition. What happened to them was a magnificent tragedy. The men could no longer hunt. They could no longer function as a killer supported by life. Hunting has become unable to feed the family. They have solidified the scaffolding of the war. Another terrible side is that many men died in trying to protect people through war. Because of the frictional war, the number of women is probably twice the number of women in the 1805 native villages. Not only did the family collapse, but the community has collapsed. Stephen Warren (historical scholar): How ruthless about Thomas Jefferson, who became president in 1801, and people like Jefferson's territory, William Henry Harrison, especially after 1800. I don't think we understand how ruthless it was in the era. Americans adopted something called "factory." It was to set up a government fort throughout the former northwest, where the government received fur in exchange for products. And it was a way to make the indigenous people a debtor against the United States. When Thomas Jefferson became president, he wrote a letter to William Henry Harrison in his first term and basically said: You will only be able to pay the one on the back of the land valuation. "

Stephen Warren (historian): By 1805, indigenous residents were limited to small corridors in the northwestern part of Ohio and the northeastern Indiana. Only that remains. It is not enough to inherit the hunting tradition. What happened to them was a magnificent tragedy. The men could no longer hunt. They could no longer function as a killer supported by life. Hunting has become unable to feed the family. They have solidified the scaffolding of the war. Another terrible side is that many men died in trying to protect people through war. Because of the frictional war, the number of women is probably twice the number of women in the 1805 native villages. Not only did the family collapse, but the community has collapsed. Steven Warren (History): How ruthless about Thomas Jefferson, who became president in 1801, and people like Jefferson's territory, William Henry Harrison, especially in 1800 or later. I don't think we understand how ruthless it was. Americans adopted something called "factory." It was to set up a government fort throughout the former northwest, where the government received fur in exchange for products. And it was a way to make the indigenous people a debtor against the United States. When Thomas Jefferson became president, he wrote a letter to William Henry Harrison in his first term and basically said: You will only be able to pay the one on the back of the land valuation. "

R. David Edmunds (historian): This is a time when disease is rising and spreading among many tribes in the Ohio Valley. This is a time when alcoholism begins to become widespread among tribes. The very fabric of tribal society -- kinship -- seems to be under stress. And it's a moment of reflection for many Shawnee: "Who are we and what is going on here? Why has the Lord of Life turned his back on us? What has happened to us? What have we done to cause it?" Narrator 1805 In the spring of 1805, the misery and suffering in northern Indiana reached a breaking point. Even the great provider at Tecumseh's village on the White River could not protect his people from the rain of evil that was now falling. Meanwhile, his brother Lalawetika, failing as a hunter and a warrior, and failing to support his family as a priest and healer, sank deeper and deeper into shame and despair.

Stephen Warren (historian): I think Lalawetika was a victim of the worst consequences of colonialism. He was an alcoholic, and many people saw him as lazy. He was abusive to his wife. So every opportunity Lalawetika had to rise to prominence was a failure. And by many accounts, he couldn't provide for his family. So he was dependent on Tecumseh and others like him to literally provide for his family. He was consumed with the sadness and despair of being dependent on the United States in the form of alcohol. And the fur trade, and the loss of his land. It was a devastating, very sad moment.

Narrator 1805 In the dark spring of 1805, as the cosmos continues its forbidden visits to the Shawnee, a message of terrible beauty and hope is delivered to the beleaguered people.

Stephen Warren (historian): In 1805, his family remembers Lalawechika being caught in a fire and falling to his death. Lalawechika was caught in a fire and fell to his death. But miraculously, he returned to life. He woke up and reported a vision of amazing scope and power.

Lalawetika: I died and was carried to the spirit world in a dream by the Master of Life. To the point of separation. To the right was the path to heaven open only to the righteous few. To the left I saw legions of abandoned souls staggering towards three dark houses, horrible abodes of punishment and suffering. I saw unrepentant drunkards being forced to swallow molten lead, which, as they drank, caused their intestines to be exquisitely burned. In the last house their anguish was indescribable. I heard screams like the rapids of a great river.

Collin Calloway (historian): When Lalawetika recovered from the vision he said he came with a message. I think that message was a message of rejuvenation, of restoration, for those who had lost their way. He is a reformer. Tenskwatawa, an open door. His message that Indian people can reject the worst influences of the white man and become whole again hits people hard. It gives new hope to people who have lost hope. It gives them direction. It gives them a chance to reclaim themselves by regenerating their Indian culture and identity.

John Sugden (biographer): Well, the impact is that they convert immediately. All of a sudden, he doesn't drink anymore. And he now preaches to others: "If you want to save yourself. You have to make a personal revolution in your lifestyle."

Tenskwatawa: My children! The Great Spirit is urging me to say: Don't dress like a white person. Don't get drunk. That's not pleasing to the Great Spirit.

Stephen Warren (historian): It's a world without alcohol, it's a world without spousal abuse. And he said a message that appeals to many Shawnee, Delaware, Wyandote, Kickapoo, and Pottawatomie peoples. This world is totally out of balance. So his vision is a vision for all Native people in the broad sense. It is for everyone. And as a recovered alcoholic, he was able to speak to those who had not experienced conversion, those who were still trapped in the chains of despair.

John Sagden (legendary writer): He named Tenskwatawa. In the sense of an "open door," it means that it can reach the grace through him, that is, the door of salvation.

The narrator friends and family were surprised that La La Wetika had changed almost overnight from autumn to winter in 1805, and the young people in the Midwest gather in the village along the White River. I was staring at it.

Tenkwatawa: Well, my kids, don't tell this story. The world is broken and tilted, unlike the first time. Those on the slopes, including the Chipwa tribe, will die if the earth collapses. So, if they were alive, all Indian villages had to send me two men and receive guidance to prevent it.

Stephen Warren (historian): I think Techamse understands that there are many wounded warriors. And I think he thinks that Tensu Watawa's vision is a way to make them take action, that is, to stood up and encourage him to join his colleagues. So the vision of Tenkwatawa is such a Pa n-European organizational project.

In the legendary writer, John Sagden 1806, a political plan was already raised. Techamse says: "Use this exercise to r e-integrate the fallen Shonnie tribe. This was a lon g-standing dream of Shonnie's leaders.

In the spring of Narrator 1806, the two brothers took the first decisive step. They created a center of new movements and were excited to reconsider Shonnie's claims to the land of their hometown, which had already been ceded by the treaty, and they were created by a new area in western Ohio, a Greenville Treaty 10 years ago. The village was transferred to the American side of the border. John Sagden (biographer): He was named Tenkwatawa. In the sense of an "open door," it means that it can reach the grace through him, that is, the door of salvation.

In the legendary writer, John Sagden 1806, a political plan was already raised. Techamse says: "Use this exercise to r e-integrate the fallen Shawney tribe. This was a lon g-standing dream of the Shornie leaders.

In the spring of Narrator 1806, the two brothers took the first decisive step. They created a center of new movements and were excited to reconsider Shonnie's claims to the land of their hometown, which had already been ceded by the treaty, and they were created by a new area in western Ohio, a Greenville Treaty 10 years ago. The village was transferred to the American side of the border. John Sagden (legendary writer): He named Tenskwatawa. In the sense of an "open door," it means that it can reach the grace through him, that is, the door of salvation.

The Tecumseh: Shawnees had been scattered so far, which had a bad result. Now we will gather all of them in a city where the leaders keep them in good condition and prevent illness, despair, and disorder from occurring between them.

R. David Edmunds (historian): At first, Techamse was hidden in the shadow of the prophet. We know that he is aware of his brother's transformation. I also know that my brother lives in the village of Techamse. However, it was the prophet who first attracted the tribal people to the village.

Narrator This new exercise has shocked the Indian country from the beginning, and has been upset by the indigenous community that has already been upset for decades, along with other exhausted tribes, such as the Delaware and Wire Andnes. The Shonnies themselves were divided deeply.

Legal writer John Sagden Ohio's chiefs of the Shonnie, the chief of the Shonyo, immediately sensed the power struggle. They thought: "This man is from the Shawney inferior tribe and seek power.

Colin Callaway (historian): And among the Techams people, there are now Shonnie tribes on the white road. From the revolution to the Green Ville Treaty, he imitates Black Fufu, a man who fought with Americans, but now he is old, says: "We fought. I tried this method, but it was good. Not.

Narrator in April 1806, Tensu Cwatawa, who was excited to acquire more recruits from the tribes with problems in Ohio and Indiana, to the leaders who oppose himself Direct provocation to blame.

Stephen Warren (historian): Basically, he entered the village of Wa y-Arn and in a series of famous conflicts with their leaders before they arrived in the ritual killing of Wa y-an d-Leaders. I was engaged. He basically blame him and him as a witch, tries to weaken them, like Americans entering their community and harming them. It played a role. Thus, people began to regard him as a symbolic destroyer, who is willing to deal with government leaders who are paid from the United States. As a result, his message spreads like a wildfire. Tecumseh: Shawnees has been scattered so far, but it has caused bad results. Now we will gather all of them in a city where the leaders keep them in good condition and prevent illness, despair, and disorder from occurring between them.

Legal writer John Sagden Ohio's chiefs of the Shonnie, the chief of the Shonyo, immediately sensed the power struggle. They thought: "This man is from the Shawney inferior tribe and seek power.

Director: Chris Air

Stephen Warren (historian): Basically, he entered the village of Wa y-Arn and in a series of famous conflicts with their leaders before they arrived in the ritual killing of Wa y-an d-Leaders. I was engaged. He basically blame him and him as a witch, tries to weaken them, like Americans entering their community and harming them. It played a role. Thus, people began to regard him as a symbolic destroyer, who is willing to deal with government leaders who are paid from the United States. As a result, his message spreads like a wildfire. The Tecumseh: Shawnees had been scattered so far, which had a bad result. Now we will gather all of them in a city where the leaders keep them in good condition and prevent illness, despair, and disorder from occurring between them.

Legal writer John Sagden Ohio's chiefs of the Shonnie, the chief of the Shawney, immediately detected the power struggle. They thought: "This man is from the Shawney inferior tribe and seek power.

Narrator in April 1806, Tensu Cwatawa, who was excited to acquire more recruits from the tribes with problems in Ohio and Indiana, to the leaders who oppose himself Direct provocation to blame.

Narrator: In late April, when the waves of fear and anxiety rushed to the white society in southern Indiana, the governor of the Governor William Henry Harrison denounced the prophet Shonnie as a fake and prompted a letter to test his power. I posted it to the tribe.

Harrison. Who is the prophet of this pretend to talk about the great creator's name? Investigate him. If he is a truly prophet, ask him if he will restate the sun, change the flow of the moon, stop the river, or revive the dead from the tomb. If the prophet does these things, you can believe that the prophet was sent from God. Otherwise, drive him out of your town and bring peace and harmony between you.

R. David Edmunds (historian): And in June 1806, the prophet of the Shony tribe predicted a solar eclipse-the Shony tribe called the "Black Sun". At first, many Shonnie people said many other Indians: "Oh, this time it would be impossible."

Tenkawatawa: I didn't say the truth? Look, the sun has settled!

R. David Edmans (historian): The solar eclipse was very full, for example, the farmer's livestock entered the hut. The bird was running. and so on. Later, the prophetic shares rose like a station. William Henry Harrison could not help the prophet and push the prophet to an outstanding position, more than giving the challenge.

As the news of the narrator miracle spread, the pilgrims coming to Green Ville were flooded. In July, the Ojibuwa villages on the shores of Lake Sperior were empty and abandoned. The southern Potawawumi tribe began to listen to the story of the Saint Sainie, leaving the harvest of corn in the field.

Tenkwatawa: My children! It is the announcement of Great Spirit (great spirit). They have little to do with Americans. They are unfair. They robbed your land, not built for them. The whites were placed on the other side of the water and became different from you. [Soon) I cover this area, cover all white people, and only you live here. Narrator: In late April, when the waves of fear and anxiety rushed to the white society in the southern part of Indiana, the Governor William Henry Harrison denounces the prophet Shonnie as a fake and urges him to test his power. I posted the letter to the Delaware tribe.

Tenkawatawa: I didn't say the truth? Look, the sun has settled!

As the news of the narrator miracle spread, the pilgrims coming to Green Ville were flooded. In July, the Ojibuwa villages on the shores of Lake Sperior were empty and abandoned. The southern Potawawami tribe began to listen to the story of the Saint Sainee, leaving the harvest of corn in the field.

Tenkwatawa: My children! It is the announcement of Great Spirit (great spirit). They have little to do with Americans. They are unfair. They robbed your land, not built for them. The whites were placed on the other side of the water and became different from you. [Soon) I cover this land, cover all white people, and only you live here. Narrator: In late April, when the waves of fear and anxiety rushed to the white society in southern Indiana, the governor of the Governor William Henry Harrison denounced the prophet Shonnie as a fake and prompted a letter to test his power. I posted it to the tribe.

Tenkawatawa: I didn't say the truth? Look, the sun has settled!

The narrator case has begun to accelerate. In the spring of 1807, Fort Wayne's Indian intelligence agent William Wells was concerned about the rapid increase in Indians passing through his or her preliminary area, and accused the settlers "always keeping in a disturbing state." He asked him to leave Green Ville. In June, William Henry Harrison was convinced that a British intelligence agent in Canada had taken the Indian to the war and posted a letter to the Secretary of the Army. "I'm really afraid." The person called this prophet is an engine for Britain to work for some evil purposes. In the fall of 1808, the two brothers decided to move the center of their activities to a new place. It is 150 miles west, deep in the Indiana Territory, strategically located near the junction of the Wavash and the Tipicano River. A new village called Profettown will eventually become one of the largest Indian resistance in the North American continent. It was also a big dream of national power cultivated by William Henry Harrison, who gave bribes and obeyed local chiefs as a price of effort to drive out Indiana from Indiana in 1809. It will be a obstacle.

The legendary writer John Sagden Fortewein Treaty has changed everything, and politics comes to the forefront. The 3 millio n-ackner Indian land was suddenly deprived, and white settlements approached Professtown. Suddenly, very urgent political actions were needed. Steven Warren (historian): And the US government has panicked. And the fear really increased. Until 1807, most Americans are certainly assumed that the process of liberation and conquests, and Native Americans gradually retired from the picture or assimilated into American society. I thought I would go. And when Tenkwatawa gives his vision, the trust of the indigenous people will be rejected in an effective way in response to Jefferson's vision of land loss and forced migration. I think again.

The legendary writer John Sagden Fortewein Treaty has changed everything, and politics comes to the forefront. The 3 millio n-ackner Indian land was suddenly deprived, and white settlements approached Professtown. Suddenly, very urgent political actions were needed. Stephen Warren (historian): And the US government has panicked. And the fear really increased. Until 1807, most Americans are certainly assumed that the process of liberation and conquests, and Native Americans gradually retired from the picture or assimilated into American society. I thought I would go. And when Tenkwatawa gives his vision, the trust of the indigenous people will be rejected in an effective way in response to Jefferson's vision of land loss and forced migration. I think again.

For the narrator Techamse, it was a decisive moment. He was convinced that only the most steeper and coordinated efforts could save Indian's land base, and pulled himself from his brother's shadow and took action. For the next few months and years, he gathered warriors from half of the continent and did their best for their own cause, surrounded by the Ohio River in the south and east, five major lakes on the north, and the Mississippi River. In the center of, create a permanent hometown of Indians.

Colin Callaway (historian): I think the vision of Techam Say is to establish something that can be called a cultural and physical space for Indians. He understands that the Indian culture survives and the independence of Indians can survive, and that the land basis can be maintained and protected only by the united resistance of the tribe. I am. This is no longer a fight for a small number of Shonnie, a small number of Delawares, and a small number of Wynots. It appeals to all the larger, the future of Indians, in which the attitude of Indians and the future of all Indians will be affected.

Techamse: We have been guided from the sea to lake. They say they are selfish, this land is for Miami, and this land is a Delaware tribe. Our father says we have nothing to do with the Wavash River, this land is for other tribes. But Great Spirit intends to use this land as a shared property for all tribes, and cannot be sold without the consent of all tribes.

Narrator 1809, Techamse was to the Saxopics and amplifiers in Illinois in the west, to the Wynabago in the west, to the Creekes and Chocteau in Georgia in the south in the south. , The north was to the Seneca's hometown in Canada, on a series of spectacular expeditions with a warrior and a group of interpreters; They aimed at the State Creek and Chocteau, and the north to Canada, the Seneca, Iroquoi, and the British. They have decided to search for supplies and reinforcements, as they have been found to increase the number of upgraded Indian Unions, and that armed collisions are inevitable.

John Sugden (biographer): He's not suddenly deleting the Confederacy. He's just trying to bring back the Confederacy that he knew in his youth. The idea that the land belongs to the Indians. No tribe can give away land without the permission of the other tribes. So it's in the interest of all of us to protect this land. This was much more difficult than the task of the American founders, who had at least a tradition of common origin, similar language, similar thinking, similar spirit. In addition to these problems, Tecumseh faced the fact that he was a fragmented village, not a state. So you couldn't just convince some chiefs and expect them to do a job for you. The chiefs may have had little or no authority within their own communities. But this lack of power in the Indian communities worked against him and for him. Even if the chiefs were against him, he could drag the warriors out by appealing to them. That was one of his strategies. Tecumseh: Listen up, guys. The past speaks for itself. "Where are the Pecos now? Where are the Narragansetts, Powhatans, Pokanockets and so many other once powerful tribes? Look out over their beautiful country. You see only the devastation of sudden destruction. You Creeks, Chickasaws and Choctaws, too. Unless we unite in a common cause against a common enemy, the extinction of our tribes is near.

Donald L. Fixico (historian): So so many different groups are coming together to this warrior call. There are twenty tribes, different languages, different politics. He has overcome racial barriers, racial differences, cultural differences. One man getting so many people to think the same way -- yes, it's propaganda, yes, it's campaigning, yes, it's diplomacy, ambassadorship, military strategist. In my opinion, he was successful with this idea.

By 1810, the influence of Tekamuse's diplomacy became felt both up and down the Wavash River. Nearly 1, 000 people were moved to Professtown by May, and the number continued to increase from spring to summer. William Henry Harrison has invited the Federal Army for fear of blood and strengthened the territory capital, Vansen. However, it was Tekamse himself, telling the messenger that he would come to Harrison himself to discuss Indian anger at the newly arrived territory. On August 12, 1810, a group of 75 warriors, whose commander was Tekamse, arrived at Harrison's Vansenne headquarters for a historic confrontation.

There are some famous stories about John Sagden Techamse, such as "Techamse is a person who can't despise" without knowing anything else. One of them is a confrontation with Harrison in 1810. This wonderful, really wonderful confrontation. He knew that there was a conflict, like Harrison. There are two representatives with completely different philosophy and opinions. And neither were afraid of the opponent. Harrison did not need to be afraid. There were all resources behind Harrison. However, there was no feeling that Techamse was a weak position, which should reduce or reduce the value of his opinion and cause. Narrator by 1810, the influence of the diplomacy of Techamse has been felt both upstream and downstream of the Wavash River. Nearly 1, 000 people were moved to Professtown by May, and the number continued to increase from spring to summer. William Henry Harrison has invited the Federal Army for fear of blood and strengthened the territory capital, Vansen. However, it was Tekamse himself, telling the messenger that he would come to Harrison himself to discuss Indian anger at the newly arrived territory. On August 12, 1810, a group of 75 warriors, whose commander was Tekamse, arrived at Harrison's Vansenne headquarters for a historic confrontation.

There are some famous stories about John Sagden Techamse, such as "Techamse is a person who can't despise" without knowing anything else. One of them is a confrontation with Harrison in 1810. This wonderful, really wonderful confrontation. He knew that there was a conflict, like Harrison. There are two representatives with completely different philosophy and opinions. And neither were afraid of the opponent. Harrison did not need to be afraid. There were all resources behind Harrison. However, there was no feeling that Techamse was a weak position, which should reduce or reduce the value of his opinion and cause. By 1810, the influence of Tekamuse's diplomacy became felt both up and down the Wavash River. Nearly 1, 000 people were moved to Professtown by May, and the number continued to increase from spring to summer. William Henry Harrison has invited the Federal Army for fear of blood and strengthened the territory capital, Vansen. However, it was Tekamse himself, telling the messenger that he would come to Harrison himself to discuss Indian anger at the newly arrived territory. On August 12, 1810, a group of 75 warriors, whose commander was Tekamse, arrived at Harrison's Vansenne headquarters for a historic confrontation.

Tecumseh: How can my brother accuse me of not having much faith in the promises of our American fathers? You have tried to discriminate. You have racized. You have tried to prevent the Indians from uniting and considering their land the common property of the whole. If you continue to do so, we will never be at peace with you. Brother, only a few people have sold this land and given goods in return. If you continue to buy land from people who have no right to sell, you will not know what the consequences will be. Listen carefully to what I am saying, for I have been authorized to do so by all the tribes. I am the chief of all the tribes. I am a warrior, and two or three months from now all the warriors will meet together. Then I will find the chiefs who sold you the land and I will decide what to do with them. Brother, we want to keep this land. We do not want you to take it from us. If you take it, you will leave a legacy between us.

Harrison: America has not treated the Indians dishonestly or unfairly. The Indians are not nations, they do not share a common land, and the Great Spirit has given them separate languages.

Tecumseh: How dare you do that.

Harrison: This meeting is over.

John Sugden (biographer): He stood up with a most remarkable sincerity and more or less accepted that there was going to be a war with Harrison. I think he said at one point: "You are trying to draw us into a conflict. We have no alternative. If we continue this policy, that will be it. Of course, Harrison would continue the policy. But neither man would back down.

Narrator Tecumseh insisted on the return of the territory. Tecumseh insisted on the return of the territory, and Harrison refused to give it back. Before the restless talks were adjourned, Harrison promised to convey Tecumseh's request to the President in Washington. No one has forgotten Tecumseh's reply.

Tecumseh: Now that the great leader in Washington is to decide this matter, I hope that the Great Spirit will put some reason into his head and direct him to leave this earth. Indeed, it is a very long way off. He will not be hurt in war. He can still sit in his city and drink wine while you and I have to fight.

Harrison: The tacit deference and respect given to Tecumseh by his followers was truly remarkable, and more than any other circumstance, it speaks of one of those extraordinary geniuses who emerge from time to time to start a revolution and overturn the established order. If the United States had not been nearby, he would probably have been the founder of a glorious empire to rival Mexico or Peru.

John Sugden (biographer): Now Tecumseh did one remarkable thing. When he faced Harrison at Vincennes in 1810, he said something remarkable. He said something that no Native American had ever said before. He stood up and defended Indian land, and he said he spoke for all the Indians on the continent. An Indian who was as far removed from him as he had been in his life made such an absurd claim. But to make such a claim at the time was completely absurd. But what he was trying to say was that he understood the unique historical predicament of the indigenous peoples of the Americas, and he was expressing that predicament.

R. David Edmunds (historian): By 1811, I think Tecumseh sensed that war between the United States and Great Britain was looming, and he hoped to use that war to defend the Native American homelands of the Old Northwest. The problem for Tecumseh was always one of logistics: bringing in large numbers of warriors; and then feeding them and providing them with enough arms and ammunition.

Stephen Warren (historian): Tecumseh's sense was that he was very conscious of a moment of opportunity. 1811 was not that time.

Narrator: When Tecumseh set out on his final, grueling journey in the summer of 1811, Tecumseh was just reaching a climax in his determination to get the Chickasaw, Choctaw, and Creek tribes of Mississippi and Alabama to join the Confederacy and shore up British support for the cause. Before leaving Prophettown, Tecumseh urged his brother to do all he could to avoid getting too early involved in the conflict with Harrison.

Stephen Warren (historian): Tecumseh's sense was that he was very conscious of a moment of opportunity. 1811 was not that time.

Harrison: August 6, 1811. The day before, he visited me, and he was working hard to persuade me that all the tribes were not to persuade them to unite in peace bonds. August 7th. He is now on the last lap to put his last one. But I hope that before he returns, some of the organizations he thought was completed will be demolished, and the foundation will be taken off.

In late August, Harrison, who wrote in Wavash that "Techam Say's great talent only had a group of warriors with a different warrior," received permission to advance to Professtown, September 26, 1811, one month later. He led about 1, 000 soldiers on a day to the Indian fort, 180 miles away. With Harrison's Profess Town Army reported, hundreds of warriors gathered to protect Indian villages.

Colin Callaway (historian): Tenkwatawa faces the question of what to do while looking at the U. S. Army. Whether the United States's intention is peaceful, wait, or should we launch an attack? After hearing the U. S. forces to move forward, this interprets this as an invasion.

Narrator: At around 2:00 pm on November 6, thousands of Harrison ran up a steep valley on the east side of the narrow river called Barnet Creek, and set up on a narrow hill where high oak was planted. One mile to the east, there was a profile that extends south along the Wavash River from the mouth of Tipicannau. When the sun started, two officers and one interpreter went on a white flag to tell Harrison's order to dissolve Indian camping. Stephen Warren (historian): Well, I think it was important to keep it for some reasons. First, Techamse was the only person who could drive. Third, I think Techamse was convinced that his southeastern expedition would have many supporters.

Narrator: At around 2:00 pm on November 6, thousands of Harrison ran up a steep valley on the east side of the narrow river called Barnet Creek, and set up on a narrow hill where high oak was planted. One mile to the east, there was a profile that extends south along the Wavash River from the mouth of Tipicannau. When the sun started, two officers and one interpreter went on a white flag to tell Harrison's order to dissolve Indian camping. Stephen Warren (historian): Well, for some reasons, I think it was important to keep it. First, Techamse was the only person who could drive. Third, I think Techamse was convinced that his southeastern expedition would have many supporters.

Stephen Warren, Historian: Tippecanoe The decisive moment is when Harrison arrives on November 6th. He arrives with over 1000 men. And Harrison and Tenskwatawa agree to meet the next day to find some kind of compromise. But on the night of November 6th, Tenskwatawa is surrounded by his western allies from the Algonquia, and they tell him, Look, we have to fight, we have to surprise them. They think we will talk, but we will strike first. It didn't make sense for them to come and wait for Tecumseh without doing anything. So Tenskwatawa goes against his brother's wishes. He gives in to pressure. And not only that, he tells his allies that they are safe from the American bullets, that his medicinal powers can't hurt anyone. Narrator: At night, a long line of warriors quietly left the village and began to march in a long arc toward the northwest corner of the American camp.

Donald L. Fixico (historian): It was a very muggy morning. There were sentries and things. And then, maybe, but certainly, Winnebago warriors tried to sneak into the camp, sneaked into the camp, and passed the sentries.

Narrator: About four in the morning, a tower parked a few meters away from the left side of the camp thought he saw something moving in the trees. He slung his musket over his shoulder and fired blindly into the darkness, mortally wounding a Kickapoo warrior who was trying to sneak into the camp. Harrison himself was in his tent when the first shots rang out, followed by blood-curdling screams and the loud crack of musket fire. The Battle of Tippecanoe had begun.

Biographer John Sugden: It was a typical Indian attack. If you don't have the numbers, you attack suddenly to overwhelm your enemy and quickly demoralize them. Typecanoe's attack was carried out with great determination, given how few warriors there were. There was also little ammunition. The Indians were a very mobile army. They were almost like water. And they reinforced their weaknesses in a very flexible way. They didn't have to wait for orders from their leaders, they fought very individually. So if they saw a force coming out of the depths, advancing and moving away from the main force, they could easily rally together and start surrounding and chopping that force. That is, if there were more Indians on the ground, the Indians could do a lot of damage.

Collin Callaway: Indian warriors attack Harrison's camp. For a moment, it seems like the Indians have broken through the lines, and confusion ensues. But as light increases, it becomes clear to the Americans that the Indians do not have the numbers or ammunition to carry this attack back. And in the end, the Indians were driven off the battlefield. In fact, the American casualties were probably higher than the Indians. The American troops were better. The American troops were better armed. The American troops had more ammunition. But I think it was a blow to the Confederates.

Narrator: Two days after the battle, on the night of November 8, Harrison's soldiers entered Prophetstown cautiously for the first time. Harrison ordered his men to plunder the village, set fire to the trenches, destroy all the Indian food supplies, and cross the Wabash River to Vincennes.

Donald L. Fixico (historian): After the defeat at Prophetstown, you would have thought it was all over. But it wasn't. It was an impossible task of epic proportions for Tecumseh to rebuild his army, but he did it with twice the effort and twice the patience.

Collin Callaway (historian): When Tecumseh returned home, he is said to have grabbed the prophet by the hair, shook him, and scolded him for this foolish behavior.

R. David Edmans (historian): It has been known that Techamse was very angry with his brother after this battle. And I think the prophet took the rest of the life and tried to return to a prominent position.

Donald Donald L. Fixco (historian): Techamse is forced to choose. Do you reject the prophet? Or do you meet him again in that effort? And he realizes that he needs to accept him again. And he forgave his brother. And now we have entered the next chapter to rebuild this huge army. And this time-Definitely-Techamse is there.

Narrator Harrison destroyed Indian food supply and scattered Indian warriors, but did not destroy the Southern Union itself, did not destroy the Techamse, he returned to the Wabash River in January 1812. He started the reunion of the alliance, which had been scattered immediately, and was convinced that the opportunity of the Indian Union was approaching, contrary to his appearance.

Stephen Warren (historian): I think Harrison has caused a major problem for all Americans living in the Northwest Terms. They haven't given up yet. They are not lowering their guns.

With the growing tension between the United States and the United Kingdom, from winter to spring of 1812, Techamse is vigorous to rebuild the covenant and strengthen the support from the United Kingdom before starting a new attack on Professtown. I worked on. By May, more than 800 warriors returned to the village, and more than 4, 000 warriors had moved in the northwest. In the third week of June, Techamse arrived in the UK's Fort on the Canadian side of the Detroit River to secure supplies and ammunition. Three days before, on June 18, the United States officially declared war. The 1812 War began as the last hope for the permanent hometown of Indians east of Mississippi. R. David Edmans (historian): Techamse has been known that he was very angry with his brother after this battle. And I think the prophet took the rest of the life and tried to return to a prominent position.

Stephen Warren (historian): I think Harrison has caused a major problem for all Americans living in the Northwest Terms. They haven't given up yet. They are not lowering their guns.

With the growing tension between the United States and the United Kingdom, from winter to spring of 1812, Techamse is vigorous to rebuild the covenant and strengthen the support from the United Kingdom before starting a new attack on Professtown. I worked on. By May, more than 800 warriors returned to the village, and more than 4, 000 warriors had moved in the northwest. In the third week of June, Techamse arrived in the UK's Fort on the Canadian side of the Detroit River to secure supplies and ammunition. Three days before, on June 18, the United States officially declared war. The 1812 War began as the last hope for the permanent hometown of Indians east of Mississippi. R. David Edmans (historian): It has been known that Techamse was very angry with his brother after this battle. And I think the prophet took the rest of the life and tried to return to a prominent position.

Stephen Warren (historian): I think Harrison has caused a major problem for all Americans living in the Northwest Terms. They haven't given up yet. They are not lowering their guns.

With the growing tension between the United States and the United Kingdom, from winter to spring of 1812, Techamse is vigorous to rebuild the covenant and strengthen the support from the United Kingdom before starting a new attack on Professtown. I worked on. By May, more than 800 warriors returned to the village, and more than 4, 000 warriors had moved in the northwest. In the third week of June, Techamse arrived in the UK's Fort on the Canadian side of the Detroit River to secure supplies and ammunition. Three days ago, on June 18, the United States officially declared war. The 1812 War began as the last hope for the permanent hometown of Indians east of Mississippi.

John Sugden Biographer Of course, the British needed American Indian allies. They fought the war under unfavorable conditions. They wanted to protect the Canadian Line, and of course they needed manpower. So it was a necessary alliance at that point. Tecumseh needed them, and they needed him. And of course, Tecumseh's war objective, in 1812, he was still, incredibly, exploring the possibility of retaking the Ohio border as a boundary between white settlement and Indians. And he sold that objective to the British.

Narrator In June 1812, he arrived at the deserted British outpost, Fort Malden. He rallied wavering Indian allies to the cause, strengthened British resolve, and surprised the British commander-in-chief, General Isaac Brock.

John Sugden Biographer: So Brock's observation is a classic one. He spoke with Tecumseh for a very short period of time, just a few weeks. But he wrote back to the British Prime Minister, "I have spoken to Indian leaders, and there are some good men among them; but here is Tecumseh, 'I never had a braver or wiser warrior.'"

Narrator Tecumseh's brilliant battlefield performance in the summer of 1812 cemented his reputation among the British elite as one of the greatest military leaders of all time. In just over three weeks, he completely dismayed the American forces under William Hull, forcing them to retreat across the Detroit River to the American side, effectively ending the invasion of Canada. On August 4, at the Battle of Brownstown, south of Detroit, Tecumseh, with only 24 men in command, attacked six times his American force, killing 19 and wounding 12, with only one warrior lost for himself.

Colin Callaway, historian: Tecumseh's finest hour would be Detroit in 1812. It was when he worked with Isaac Brock, who seemed to finally be the man to deliver what the British had been promising for so long. Tecumseh and Brock were the masterminds behind the Detroit Purchase.

Narrator: On August 16, at the Battle of Detroit, Tecumseh convinced the American garrison in the fort that they were facing an army many times their own, and marched his small band of warriors over and over again through a clearing in the woods. Before the British & Indian attack could begin, a white flag appeared on the fort's ramparts, and the Americans came out and surrendered their arms. It was one of the most humiliating defeats the American army had suffered.

Historian, R. David Edmunds: Fall of Fort Michilimackinac. Tecumseh and Brock, who were good friends, were able to take Fort Detroit. They could gain the upper hand on the Detroit border.

Colin Callaway (historian): And so the idea of an independent Indian confederation (an Indian nation supported by British allies but independent of the United States) seemed on the verge of becoming a reality.

R. David Edmunds (historian): And then, unfortunately for Tecumseh and his people, General Isaac Brock was killed fighting the Americans from Niagara. The new British commander was named Proctor. He was not very proactive, only interested in defending Canada, and did not help the people take back Ohio from the Americans. Tecumseh must have been constantly urging Proctor to march against the Americans. They invaded Ohio twice and unsuccessfully tried to take Fort Meigs (an American fort near present-day Toledo).

Narrator: In the fall of 1813, the British fleet was defeated near Detroit at the Battle of Lake Erie, and control of the Great Lakes was ceded to the Americans. Meanwhile, Lalawechika and a band of thugs show up at his brother's camp on the Detroit River in Ontario. He comes from Indiana, led by their sworn enemy, William Henry Harrison.

R. David Edmunds (historian): The United States invades Canada. Especially after Perry's victory on Lake Erie, the British try to leave the border at Detroit and flee to what is now Toronto. Tecumseh makes them rise and fight.

Colin Callaway (historian): In 1813, British and Indian forces rise up at Moraviantown on the Thames River in Ontario. The outcome of the battle seems to have been a foregone conclusion. By the time the British general [Proctor] stopped fighting, he had lost the trust of not only his Indian allies, but also his own men. When the battle began, the British offered very little resistance. It was Tecumseh and his Indian warriors who offered the resistance.

Narrator: On the misty, cold morning of October 5, 1813, Harrison's superior American forces attacked, and the British abandoned their Indian allies, leaving them to fend for themselves on the battlefield.

R. David Edmunds (historian): And in one of the most remarkable speeches in American history, Tecumseh told the British: "Look, look, but we are here fighting for our country. If you want to run, run, but leave your guns and ammunition behind. We will stand and fight."

Tecumseh: Listen! We are so surprised to see you all tied up and preparing to run to the other side. You always told us to stay here and take care of our land. We were glad to hear that was your wish. But now we see you, like greasy animals, with your tails tucked between your legs, preparing to run back. I hear you! Father, the Americans have not defeated us from the ground. Therefore, we want to stay here and fight the enemy when they appear. If you have any thoughts of going out, give us your hands and ammunition and go and welcome them. Our lives are in the hands of the Great Spirit. We are determined to defend our land, and if it is the will of the Great Spirit, we would like to leave our bones there. R. David Edmunds (historian): The United States invades Canada. Especially after Perry's victory on Lake Erie, the British leave the border at Detroit and try to flee to what is now Toronto. Tecumseh rallies them to fight.

Colin Callaway (historian): In 1813, at Moraviantown, on the Thames River in Ontario, the British and Indian forces rise up. The outcome of the battle seems to have been a foregone conclusion. By the time the British general [Proctor] stopped fighting, he had lost the confidence of not only his Indian allies, but also his own men. When the battle begins, the British offer very little resistance. It is Tecumseh and his Indian warriors who resist.

Narrator: On the misty, cold morning of October 5, 1813, when Harrison's superior American forces launched their attack, the British abandoned their Indian allies, leaving them to fend for themselves on the battlefield.

R. David Edmunds (historian): And in one of the most remarkable speeches in American history, Tecumseh told the British: "Look, look, but we're here fighting for our country. Run if you want to, but leave your guns and your ammunition behind. We'll stand and fight."

Tecumseh: Listen! We're so surprised to see you all tied up and getting ready to run to the other side. You always told us to stay here and take care of our land. We were happy to hear that that was your wish. But now we see you, like greasy animals, with your tails tucked between your legs, preparing to run back. I can hear you! Father, the Americans didn't beat us off the face of the earth. Therefore, we want to stay here and fight if the enemy appears. If you have any thoughts of going out, give us your hands and ammunition and go and welcome them for that. Our lives are in the hands of the Great Spirit. We are determined to defend our land and, if it is the will of the Great Spirit, we want to leave our bones on it. R. David Edmunds (historian): The United States invades Canada. Especially after Perry's victory on Lake Erie, the British try to leave the border at Detroit and flee to what is now Toronto. Tecumseh makes them rise and fight.

Colin Callaway (historian): In 1813, at Moraviantown, on the Thames River, Ontario, the British-Indian army rises. The outcome of the battle seems to have been a preliminary conclusion indeed. By the time the British general [Proctor] stopped fighting, he had lost the confidence of not only the Indians but also his own men. When the battle began, the British resistance was very slight. Tecumseh and his Indian warriors resisted.

Narrator: On the cold, foggy morning of October 5, 1813, when Harrison and his superior American forces launched their attack, the British abandoned their Indian allies, leaving them to fend for themselves on the battlefield.

Tecumseh: Listen! We're so surprised to see you all tied up and getting ready to run to the other side. You always told us to stay here and take care of our land. We were glad to hear that that was your wish. But now we see you, like greasy animals, with your tails tucked between your legs, preparing to run back. I can hear you! Father, the Americans have not defeated us from the ground. Therefore, we want to stay here and fight the enemy if they appear. If you have any thoughts of going out, give us your hands and ammunition and go and welcome them. Our lives are in the hands of the Great Spirit. We are determined to defend our land and, if it is the will of the Great Spirit, we want to leave our bones on it.

Legal writer, John Sagden, and finally the great leaders are more common than victory. He knew that Britain had given the way before being involved. Nevertheless, there is no doubt that he has retreated. There is no doubt that he is doing "wise" to fight for another day. He concentrates on the act. He says he will protect this land-if necessary, he will die for this land. And that is his actions.

R. David Edmans (historian): And in a sense, there is no way to die for Techamse. Die in the last battle over the rule of the five great lake. Die surrounded by friends and younger brother. He is killed by the U. S. military and dies. And his body is severely chopped by Harrison's Kentucky militia, and Americans who know him cannot confirm his identity.

Colin Callaway (historian): And of course, with Techam Say, the people who have bundled the Indian Union, the best hope of Indian independence in North America, have died. Techamse's death is, in a sense, a final settlement of the United States's conquest of this region, and what we know now as an American Heartland is for Americans, there. There is no Indian place.

Stephen Warren (historian): I think Techamse was saved by death in a sense. He was saved immortal by death on the battlefield.

John Sagden (biographer): One of the characteristics of Techamse is that it never makes you disappointed. He is there, clarifies the physical previous position, and never signs the treaty. He never denies the basic principle of Aboriginal's sacred exploitation in this territory. It ends at the top of this great leading exercise. It is the last minute, regardless of the game, fighting for this land in a dying state.

George Branchard (Absenty Shonney, Oklahoma, for many people-for Native Americans-he is our hero. He knew that he had given the road before being involved. He is doubted that he is going to fight for another day. And that's his action.

Stephen Warren (historian): I think Techamse was saved by death in a sense. He was saved immortal by death on the battlefield.

George Branchard (Absenty Shonney, Oklahoma, for many people-for Native Americans-he's probably our hero. Finally, John Sagden, and finally say to the great leaders He knew that he had given up the way before he was involved. He doesn't doubt that he's "wise". And that is his actions.

Stephen Warren (historian): I think Techamse was saved by death in a sense. He was saved immortal by death on the battlefield.

George Branchard (Absenty Shonnie, Oklahoma, for many people-for Native Americans-he is probably our hero.

Colin Callaway (historian): One of the very important things about Techamse is that he is the most glimpsed personality, depending on his vision, personality, and his own way. In the most difficult situation-probably the most desperate situation, people can stand up and have the courage to fight for what they believe. Courage to confront adversity. Techamse embodies it.

Kevin Williams (Absenty Shonnie, Oklahom a-Hop e-Hope and Freedom. This is my belief, and his vision, that is, the future, and tried to stop progress for the red race. That is.

Shaman Tiger, Oklahoma Aventy Shonnie: Some people may be called a trouble maker. I think it's because he finally lost. If he won, he would have become a hero. But I think he should be recognized as a hero to some extent. If he had a little more help, maybe he would have been a little further. If Britain should have helped him, the United States may have only half the size of the United States.

Trajectory of tears

man

The narrator itself was called KAH-NUNG-D-CLA- In the long struggle between Indians and Americans, no indigenous leaders were so obsessed with the hope of peace coexistence. There is no other leader who has invested so much in protecting the US legal system. No leader would have trusted the US government and its constitution promised. By 1830, Ridge had already negotiated a series of severe negotiations with the United States. Ridge struggled to abandon the cheroc y-indian security and the right to stay on their ancestors, and the right to stay on their ancestors.

Major Ridge: (towards the cellokie) I am one of my births in this wild forest.

Narrator: He was born in 1771 in the Cerocy country, which spreads in the southern part of the Apallacia Mountains. He was an adult in a landscape with the history of the cherokei tribe. The big shoebill wings chopped the mountains and valleys.

I chopped the valley. The square snake ukutena made a terrible mark on a high cliff. The Creator put the first man and a woman in this place.

Theda Perdue (historian): Christians were driven out of their Garden of Eden, but the Cherokee Indians lived in their own Garden of Eden, the land they believed their ancestors had always lived on.

Major Ridge: We received this land from the living God. I am willing to die to protect it.

Narrator: During Ridge's youth, the Cherokee Indians were constantly under threat. It was his duty as a young warrior to keep an eye out for incursions from the Shawnee, Creek, Choctaw, Chickasaw, and the Americans, a new power in the southeastern mountains. The Cherokee Indians chose the wrong side in the American War of Independence and paid a heavy price. Ridge watched American riflemen burn his town. He scalped his first American at age 17. And he fought the American army beyond hope.

Russell G. Townsend (historical preservationist): For generations of Cherokee Indians, this disaster was all they knew. For generations of Cherokee Indians, this disaster was all they knew.

Narrator: In 1805, the Cherokee Nation was still on its knees. Their population was down to 12, 000 and they had lost more than half their land. Even after the Cherokee and other tribes signed peace treaties with the United States, Ridge knew his tribe's safety was not guaranteed. He understood that the central conflict was still ongoing: the United States wanted the Cherokee homeland. Ridge wanted to save it. But he also knew that fighting the United States required a new approach, one that was agile and skillful. Protecting the Cherokee Indians meant walking a new path proposed by the United States for a while.

Reverend Gambold: Please accept it, Brother Ridge,

as a small gift.

Major Ridge: Thank you. Thank you, John. Enjoy it after you eat.

Theda Perdue (historian): At the end of the American Revolutionary War, America developed a policy that they called civilization: how to grow wheat instead of corn, how to eat at regular intervals instead of when you were hungry, how to dress like Europeans, how to speak English, how to pray in church at set times -- how to live what Anglo-Americans would consider a civilized life.

Gail Ross (Descendant of Chief John Ross): The promise of the U. S. government was that the Cherokee, Creek, Choctaw, Seminole, and Chickasaw would be politically and socially equal to their white neighbors if they could somehow assimilate to a way of life similar to that of their white neighbors. Literally, Thomas Jefferson, in a speech, assured Native American leaders that he believed they could be equals to their white neighbors.

Narrator: "President Jefferson said, 'Join us in our great council, and form with us one people, and we shall all be Americans. Intermarry with us, and your blood shall flow in our veins, and with us shall spread across this great continent.'

Daniel Ross: (To Cherokee) Bear. Good morning.

I need some gun parts.

John, a matchlock!

Narrator: John Ross becomes a Cherokee chief, in a land where white settlers and Native Americans have just begun their strange new dance of habitation.

Bear: (To Cherokee) Thank you!

Narrator John Molly's mother was a member of the Bird clan and married Daniel Ross, a Scotsman. Ross was one of the growing number of whites who married Cherokee wives and acquired land and trade in the Accords.

Daniel Ross

Gale Ross (Descendant of Chief John Ross): Cherokee Indians from all walks of life would have frequented the store, from traditional full-blooded Cherokee Indians to wealthy mixed-race families who were just starting to settle.

Narrator Ross spoke English at home. John had an English-speaking teacher. But John Ross was Cherokee through his mother's blood and was recognized as a member of the Bird tribe. He grew up surrounded by people who lived by the traditional rhythms of the Cherokee. He was proud to have a Cherokee name: "Koo-Wees-Koo-Wee," "Mysterious Little White Bird."

Daniel Ross Gail Ross (Descendant of Chief John Ross): When she was 5 years old, her father bought her a new suit to wear to the Green Corn Dance. Her mother dressed him in a white suit. The other kids started teasing him, so she told him to go back home and change into the other Cherokee kids' everyday clothes before coming to the festival.

The Narrator Cherokie Indians all had a tribal shared land, but the cherok e-indianes could improve the same land with personal energy and personal resources. And Ridge and his wife, Suzanna, were energetic and witly hosts. As the year of civilization has passed, as the rural areas of ridge become richer, American intelligence agents have sometimes received bright reports from the Ridge family. He came to be called Major Ridge and knew what they wanted to hear: "I am glad that all of his households have their own house and farm. The poorest class is a kitchen work, spinning, and behaving well. "What is the hope of Major Ridge?

In the future, educated young people have built a new cherocy nation, taking into account governments and federal negotiators aiming for their land and American laws. His biggest hope was his son. John Ridge was sick and difficult to walk, but the gentleman acknowledged his son's strengths. Major Ridge jumped on the chance when the U. S. Army said that John and his cousin would pay the tuition at the Connecticut missionary school for this Eliminer Bundinott.

Major Ridge: (towards the cellokie), but it will be hard for you, but you have to go well in the whites. If you graduate from school and get home, help us.

Suzanna Ridge: (for cherokey), a small child, don't forget the big place. Learn a different path, but don't forget. Goodbye. Let's meet again.

Elias Budinort: I read your essay.

Narrator John Ridge absorbed the Bible and the United States Constitution, under a white Christian educator, and became an adult. Even after 900 miles away from the Ceroke Indian territory, he did not feel the suffering of separation from his hometown or his family.

Jace Weaver, John Ridge, has been said to be cold, slightly sloppy, and a little pride since he started attending school. They compared him with the back of his cousin who became Elias Budino. The back was more friendly and kinder, but his grades were not so good. John Ridge was excellent.

Among the narrator Cornwall Indian students, the professors chose John Ridge and wrote an essay about President James Monroe. He sang about Christian benefactor and his parents: "My father and mother do not know English, but they are doing their best to educate their children like white. Surprisingly, John Ridge is harmful in the winter of New England, despite its scientific performance. He spent a lot of time in his room, accompanied by the school administrator's daughter Sara Bird North Lap. When Sara confessed, the North Laps left her in a relative's house, and all the affections were secret. It was almost old, but John persuaded Sarah's parents. He promised to regain his health, obtain a lawyer qualification, and take care of his daughter.

Minister

John Ridge: I do it with the help of God.

Minister: Sarah Baird Northloop, please hold John Ridge on your right.

In front of God and these Witnesses on the right, you will continue to hold John Ridge, who is now holding your hand, as your married husband, from this day.

Protestant 1: This marriage is a sin from the eyes of God!

Protests 2: Shame!

Protests 3: Shame

John Ridge: Go! I'm going!

Jace Weaver's enlightenment and advanced New England white people remain in his heart. He said: "If you acquire culture and follow the Western method, you can become a member of us." He never believed in the white man as well.

John Ridge: Indians are almost cursed. Earth dregs are relatively sacred. He's an Indian, even if Indians are educated. Even the stupid and ignorant white people despise and win this valuable individual. Among the narrator Cornwall Indians, the professor chose John Ridge and wrote an essay about President James Monroe. He sang about Christian benefactor and his parents: "My father and mother do not know English, but they are doing their best to educate their children like white. Surprisingly, John Ridge is harmful in the winter of New England, despite its scientific performance. He spent a lot of time in his room, accompanied by the school administrator's daughter Sara Bird North Lap. When Sara confessed, the North Laps left her in a relative's house, and all the affections were secret. It was almost old, but John persuaded Sarah's parents. He promised to regain his health, obtain a lawyer qualification, and take care of his daughter.

Minister

John Ridge: I do it with the help of God.

Minister: Sarah Baird Northloop, please hold John Ridge on your right.

In front of God and these Witnesses on the right, you will continue to hold John Ridge, who is now holding your hand, as your married husband, from this day.

Protestant 1: This marriage is a sin from the eyes of God!

Protests 2: Shame!

Protests 3: Shame

John Ridge: Go! I'm going!

John Ridge: Indians are almost cursed. Earth dregs are relatively sacred. He's an Indian, even if Indians are educated. Even the stupid and ignorant white people despise and win this valuable individual. Among the narrator Cornwall Indian students, the professors chose John Ridge and wrote an essay about President James Monroe. He sang about Christian benefactor and his parents: "My father and mother do not know English, but they are doing their best to educate their children like white. Surprisingly, John Ridge is harmful in the winter of New England, despite its scientific performance. He spent a lot of time in his room, accompanied by the school administrator's daughter Sara Bird North Lap. When Sara confessed, the North Laps left her in a relative's house, and all the affections were secret. It was almost old, but John persuaded Sarah's parents. He promised to regain his health, obtain a lawyer qualification, and take care of his daughter.

Minister

John Ridge: I do it with the help of God.

Minister: Sarah Baird Northloop, please hold John Ridge on your right.

In front of God and these Witnesses on the right, you will continue to hold John Ridge, who is now holding your hand, as your married husband, from this day.

Protestant 1: This marriage is a sin from the eyes of God!

Protests 2: Shame!

Protests 3: Shame

John Ridge: Go! I'm going!

John Ross was a success, while the narrator John Ridge was away with Connecticut. Loss, like his father, was profitable by selling food and groceries to the financial Christian tradition, which appeared around the cherokee nation. He married a cherokie Indian woman and built a house on a 42 0-acres prime planning ackner. However, Ross was gradually drawn into the problem of the British of Cherokei Indians. The long alliance between the Cherokee Indians and the United States was collapsing. Washington had extended payments based on his previous treaties and encouraged the cherokee to sell more land. The Cherokee Indians created a powerful new central government and decided that he would not give up the land again. And talented people who speak English like John Ross clarified the cherokee position in the US government.

Jace Weaver writer John Ross was not from a famous cellokie family like John Ridge. However, Ridge made John Ross an apprentice. John Ross is only the eighth cherocy. We are good at negotiating these two worlds.

Cherokey Indians had been able to maintain the United States for a while, with powerful leaders, such as narrator loss and ridge. Dreaming of cotton wealth, as the planter candidates entered the southern part deep in the southern part, other tribes let go of the adjacent vast land. 4, 000 cherok e-indians were surrounded by American settlers on all sides. The influence of white people began to reach the cherokey farmland. A small number of cherocy Indians had already offered a new land to provide a new land to the Arkansaw Territory in the west of Mississippi. However, the Ceroc y-Indian National Council still believed in their power. Major Ridge had a land near 10 million acres owned by the tribe and a lot of things to protect. According to the Secretar y-General of the United States Indians, Ridge's farm was "more cultivated and more expensive than any of these territory, except for white people." Ridge has cleared the nearly 300 acres in 20 years and cultivated cotton flowers, tobacco, wheat, and indigo. He owned an orchard, a dairy farm, and a grape garden, hiring 30 slaves.

John Ross, descendant: John Ross owned slaves, and John Ridge got about 20 slaves from Major Ridge when he married. So he was a slave owner.

Jace Weaver, author About 8 percent of Cherokee Indians owned slaves. Most of them were mixed race elites. But the mixed race elites are increasingly adopting the lifestyle of the Southern planter culture.

John Ridge: We've done well with tobacco, and we're going to add cattle to that.

Susanna Ridge: (Cherokee)

Major Ridge: (Cherokee)

John Ridge: (translation) My father says we've had a lot of rain here, and cotton planting was late.

Major Ridge: (Cherokee)

John Ridge: (translation) My father apologizes to you, ma'am. He says the price of your fine dresses is going up.

Major Ridge: (Cherokee) Cheers.

Narrator: Not all Cherokees welcomed this new opportunity. Civilization created harsh class distinctions that had not existed in traditional Cherokee society. Life for most of the bloody Cherokees was still full of loss. Little of their old hunting grounds remained. They relied on subsistence agriculture for the most part. And they worried that their leaders were going the way of the whites. But there was a fundamental bond that connected all the Cherokees and benefited all, including the signal of progress for the Cherokees, Sequoyah.

Gale Ross, descendant of Chief John Ross: Sequoyah was dedicated to enabling the Cherokee people to take what was essentially a power that white society had: the ability to write in the Cherokee language.

Sequoyah was dedicated to enabling the Cherokee people to take what was essentially a power that white society had.

Chad Smith (Cherokee Principal Chief): There was a letter for each syllable. So with 86 syllables, a Cherokee person could learn to write in a few weeks. It was much more efficient and effective than English.

Gail Ross (Descendant of Chief John Ross): Within a few years, the Cherokee Nation was registered. The Cherokee Phoenix, a translation of the Cherokee Bible, was written. Family histories were recorded. Medical personnel wrote all kinds of things for treatment. It literally revolutionized Cherokee Indian society.

In the late 1820s, major ridge saw a new cherocy Indian country emerging. The Population of Cherokei Indians has been growing year by year. Major Ridge's National Council was as strong as ever. And a new generation was born. John Ridge was sitting at the council. And one of the most impressive young leaders was John Ross.

John Ross, offspring: John Ross: He did not look like a real cherok e-indian bloodline, but the cherok e-Indian bloodline trusted him. He was a leader for the commoners.

Narrator: Among the traditional cherocy Indians, which is the majority of the tribe, John Ross has a reputation for being sincere. but

While working under the chairman, Ross learned how to do the cheroc y-indian way. It was Ross that all cheroky Indians had begun a new constitution.

I broke up. Ross's constitution has created a democratic government. There were executives, legislators, and judicial offices. The powerful National Council had the authority to protect all cherocy land.

Carry Tilly (historian): This is a climax. This is the top of the exercise, and it is probably a large unity that Cherokey Indians have never seen before.

The New Narrator has a clear border to the territory of the Cherokee Indians, and declared the absolute sovereignty of the Cherokee Indians on the border.

Jace Weaver Georgia has severely opposed the cherok e-Indian regiment in 1827. They said, "If they create a constitutional government, they will not be able to drive them out." Narrator in the late 1820s, major ridge saw the new cherocy Indians emerging. The Population of Cherokei Indians has been growing year by year. Major Ridge's National Council was as strong as ever. And a new generation was born. John Ridge was sitting at the council. And one of the most impressive young leaders was John Ross.

John Ross, offspring: John Ross, who did not look like a real cherok e-Indian bloodline, trusted him. He was a leader for the commoners.

Narrator: Among the traditional cherocy Indians, which is the majority of the tribe, John Ross has a reputation for being sincere. but

While working under the chairman, Ross learned how to do the cheroc y-indian way. It was Ross that all cheroky Indians had begun a new constitution.

Carry Tilly (historian): This is a climax. This is the top of the exercise, and it is probably a large unity that Cherokey Indians have never seen before.

The New Narrator has a clear border to the territory of the Cherokee Indians, and declared the absolute sovereignty of the Cherokee Indians on the border.

Jace Weaver Georgia has severely opposed the cherok e-Indian regiment in 1827. They said, "If they create a constitutional government, they will not be able to drive them out." In the late 1820s, major ridge saw a new cherocy Indian country emerging. The Population of Cherokei Indians has been growing year by year. Major Ridge's National Council was as strong as ever. And a new generation was born. John Ridge was sitting at the council. And one of the most impressive young leaders was John Ross.

John Ross, offspring: John Ross: He did not look like a real cherok e-indian bloodline, but the cherok e-Indian bloodline trusted him. He was a leader for the commoners.

Narrator: Among the traditional cherocy Indians, which is the majority of the tribe, John Ross has a reputation for being sincere. but

While working under the chairman, Ross learned how to do the cheroc y-indian way. It was Ross that all cheroky Indians had begun a new constitution.

Carry Tilly (historian): This is a climax. This is the top of the exercise, and it is probably a large unity that Cherokey Indians have never seen before.

The New Narrator has a clear border to the territory of the Cherokee Indians, and declared the absolute sovereignty of the Cherokee Indians on the border.

Jace Weaver Georgia has severely opposed the cherok e-Indian regiment in 1827. They said, "If they create a constitutional government, they will not be able to drive them out."

Narrator: "The absolute title to the lands in dispute belongs to the State of Georgia," and "they may rightfully possess them at any time and in any manner." There was a resolution. "The state legislator for the Cherokee Indians said, "This erring people should be taught that they have no choice but to drive them out or to exterminate them beyond the Georgia state line." While the Georgia legislature began the stealing, something more sinister was happening. Gold was discovered on the Cherokee Indian lands, stamped with white explorers. This tough new movement found a voice in Andrew Jackson. He rose to the presidency in 1829, thanks to the newly acquired Southern settlers. In his first speech to Congress, President Jackson announced his intention to clear the Indian tribes at the will of the voters, that is, from the East. He supported a new law that gave him the power to grant land to tribes west of the Mississippi. If they go well

Gail Ross (descendant of Chief John Ross): The Indian bill was Jackson's top priority after he took office. It became the first major focus of his administration. The bill reflected a fundamental change in how America was beginning to define itself. Not many people in Georgia, Tennessee, or Alabama would even go so far as to call Indians people.

Carrie Tilley (historian): The thinking at the time was racist, that Cherokee Indians were inferior and could never be like white people. It was convenient rhetoric to say that Cherokee Indians were inferior and should be kept out of the way, out of harm's way, as Jackson put it.

Narrator The other tribes read the harsh signs and reluctantly began to prepare for removal. But the Cherokee Indians turned to friends and benefactors on the East Coast for support.

Jace Weaver, author: The Cherokee Indians were one of the "civilized tribes." They had made progress. So they were sympathetic in the Northeast.

John Ridge: Let me ask you. Will the red men live or be wiped off the face of the earth? A large part of that decision rests with you, and with this audience in general. Will they lose? Will we push them out or save them?

The parliament's discussion over the narrator Indian exclusion bill was between the tribes that the nationals were paying attention to. The campaign organized by the "goodwill women" filled the parliament with parent Indian letters and petitions. "A member of the Senator said," Who can see the Indian face and say this: For more than 40 years, we've made a solemn promise for you. We have over 40 years. We have made the most solemn promises, but we have broken it, "1 1-t o-one.

I opposed Jackson's expulsion bill. However, the unanimous members of the Southern Congress allowed the Senate to be passed. In the lower house, it was passed by a narrow margin of 102 to 97. But the bill was passed. And the signature of President Andrew Jackson has enacted the Indian Land Removal Law.

Carry Tilly (historian): Georgia essentially told the citizens, "This land is yours." They were divided by lot of land, and basically told the people, "I like it."

Narrator: Georgia Congress bought a cherocyland lottery and had the chance to get the cherocyland.

The Cerocy Indian parliament and court were illegal. Cerocy Indians' parliament and court were illegal. Everyone living in the Cherokee Indian land has followed Georgia's law. Missionaries, who have lived in cherokies for many years, have been forced to sign a vow of loyalty to Georgia. The one who refused was imprisoned.

John Ross (offspring): And Jackson told the cherocy Indians that he couldn't do anything.

I said. It is a state right. No protection from the federal government is received. The only way they protected was to move. Congress over the narrator Indians' exclusion bill was a tribe that the people focused on. The campaign organized by the "goodwill women" filled the parliament with parent Indian letters and petitions. "A member of the Senator said," Who can see the Indian face and say this: For more than 40 years, we've made a solemn promise for you. We have over 40 years. We have made the most solemn promises, but we have broken it, "1 1-t o-one.

Carry Tilly (historian): Georgia essentially told the citizens, "This land is yours." They were divided by lot of land, and basically told the people, "I like it."

Narrator: Georgia Congress bought a cherocyland lottery and had the chance to get the cherocyland.

John Ross (offspring): And Jackson told the cherocy Indians that he couldn't do anything.

I said. It is a state right. No protection from the federal government is received. The only way they protected was to move. The parliament's discussion over the narrator Indian exclusion bill was between the tribes that the nationals were paying attention to. The campaign organized by the "goodwill women" filled the parliament with parent Indian letters and petitions. "A member of the Senator said," Who can see the Indian face and say this: For more than 40 years, we've made a solemn promise for you. We have over 40 years. We have made the most solemn promises, but we have broken it, "1 1-t o-one.

Carry Tilly (historian): Georgia essentially told the citizens, "This land is yours." They were divided by lot of land, and basically told the people, "I like it."

Narrator: Georgia Congress bought a cherocyland lottery and had the chance to get the cherocyland.

John Ross (offspring): And Jackson told the cherocy Indians that he couldn't do anything.

I said. It is a state right. No protection from the federal government is received. The only way they protected was to move.

Narrator: Planning to fight Andrew Jackson and Georgia was entrusted to the newly selected cherocy chief. Major Ridge did not run for Cherokei Indians, saying that the chief speaking English would be better. Ridge supported John Ross because his son was too young. Ross himself was 38 years old and was finally qualified to run, but easily beat the election. And one of the first things I did, the revision of the hematics law is a clear signal in which the cherok e-indians make a transaction that sells land in the United States without the consent of the entire tribe. I sent it. "The citizens of this country can kill him or violence them," The law says: " "The chief Loss has begun to humiliate Jackson and Indian removal, and he intends to use the US Federal Court.

John Ross: At least what was left.

Narrator: Along with the most respected lawyer in the United States, with former Corporate William Weart, Ross and his closest advisor began to assemble the claims for sel f-determination of cherok e-indians on their territory.

Cherokee leaders: (to cherocy), of course, we are a special person. No one knows it.

Major Ridge: (towards Cherokee Indians) We have signed a lot of treaties to abandon their land. Wasn't we sovereigned to conclude those treaties?

The narrator cherocy nations and their supporters filed a dozen lawsuits in the Federal Court. Two of them were competed in the Supreme Court of the Federal Court. Where does the federal and state rights start? Does the federal treaty with the Cherokei tribes prioritize Georgia's law? Or can Georgia as you like within that boundary? In the first trial, the court avoided the question, but could not be avoided in the second trial, Wuster vs. Georgia trial. The missionary, Samuel Wuster, who lived in the Cerocy, was imprisoned by Georgia authorities because he rejected his loyalty oath. The Wat argued that his arrest was unconstitutional. Georgia cannot write the Cherokei tribal law. The opinion of the court written by John Marshall was so clear that

Narrator "The Cerokei tribe has its own territory, its boundaries are accurately described, Georgia's law is not effective, and the Georgia citizens do not have the Cherokee's own consent. There is no right to enter there.

Chad Smith (Cerokee's Chief): What can we seek besides the very clear and sympathetic order from the Supreme Court in this country, that is, the interpretation of the highest laws of this country? The Cerocy people were just ecstatic.

Gail Ross, the chief of John Ross, the chief, they followed the law. It was in accordance with the policy of the government and the government. The Supreme Court ruling completely proved its legitimacy.

Jace Weaver (Writer has finally confirmed their victory. This will be protected.

When the narrator John Ridge was still in Washington, he was informed that Georgia would not allow the Supreme Court ruling. He does not admit the sovereignty of the cherokei tribe.

He went to Jace Weaver writer White House and had an audience with President Jackson. She asked him directly to Georgia if he would follow the Supreme Court's order, saying that Jackson did not obey.

Gale Ross (the descendants of Chief John Ross): Andrew Jackson-The only president in the United States, the Supreme Court's only president. He said, "The Judge of Marshall was decided. Let him execute, and to the Georgians:" Lit them. They will move. "

John Ridge: It's over. He wants to leave. Even those who call their friends cannot resist any more.

Major Ridge: (To cellokie) What about you? Do you think there is no choice?

Chad Smith (Chief Cerokee President): The political reality has been seen. The problem has become clear. Whether to fight, fight, resist, or go out. It was a very hard decision. It was an emotional decision. The United States intentionally led us to the choice.

When the narrator Jackson was open to Georgia, the story of Cherokee Indians was whipped by Georgia White, and was killed and killed on a daily basis. The Cherokei tribe had no power to confront it. The Litz family was ready to hear when the United States offered to make cash payments on the territory of cherokey and Mississippi.

Carry Tilly (historian): At this time, the ridge family believes that land is inevitable. In their heads, you can choose between maintaining land or sovereignty. Therefore, we believe that it is more important to keep being sovereign and keep away from the imminent threat.

John Ridge: I heard that this is also very similar. We will think this is your hometown.

Cerokei Leader 1: (towards the Cherokee) If this land is as rich as us, why no one lives?

John Ridge: Well, it's far. It's different for others, but it's different for us.

John Ross: They try to drive us out of this land and let them go west.

What do you do to stop it?

Cherokee Indian 2: You are the chief! Who can say left here?

Traditional Cherokee Indians 3: We must stop us. This land is ours!

Traditional Cherokee Indians 4: What we are saying is true.

Narrator John Ross was an middle man. However, the Ritz family was the nobleman of the Cheroke Indians and the leader of the honorary country. The clan had many friends in the US government. Los Angnes did not care that John Ridge was preparing to run as his own horses in the upcoming tribal election. Ross believed that such an internal conflict was dangerous. Ross has witnessed federal negotiations to split and conquer nearby tribes. The tribes need to talk to the United States in one voice.

Russell G. Townsender (History Preservation Orient): I think he listened to a traditional voice and felt obligatory in that voice. Certainly, he was told by as many as 16, 000 people to remain. I think he wanted to act according to such a voice.

Carry Tilly (historian): The Ridge family continued to say in public that if we could talk to the cellokie Indians, we could convince us that this was our only option. And he felt that John Ross was hindering the openness as he wanted.

Ross has declared that the nurator minority retreats and united is approved by patriotism and virtue. " Then, the next tribal election was canceled due to an emergency.

When Jace Weaver writer John Ross canceled his election, John Ridge assumed his legitimate place. He sees John Ross as a dictator. John Ross is a dictator, and he intuitively hates the man.

Narrators and Georgia smelled blood and deeply dig into the groove formed between Loss and Ridge. The federal investigator was closely contacting the Ridge clan members and made all the cherocydiers informed. Ross's ally has rumored that Ridge is illegally buying and selling the cherokey land. He reminded the Ridge clan that the punishment of the land without the tribe consent was death. It was death. In the summer of 1834, when the tribal leaders gathered at Red Clay Council Scounts and held an emergency conference, John Ross was aiming for his old friend, Major Ridge.

John Ross: Brothers. The problem in front of us is more urgent. If the United States withdrew formal protection promises, deprived our sel f-sufficient rights, we took our land, we were deeply distressed by its misery, but we have no place to stay. You can say to. There is no confidence that the United States is more fair and faithful to us than when the United States is a barren grassland in the western part of our existence.

Crowd: (English and cherokey, no subtitles) "There is no treaty for land! No one can let go of our land!"

Major Ridge: (in cellokie), my people, my people.

Crowd: (English and cherokey, without subtitles) "There is no treaty for land!"

Major Ridge: We have no government (toward the cellokie). It is completely abolished.

Crowd: (in cherokey, without subtitles) "Costlasters must be eliminated!"

Major Ridge: (towards the cellokie) Where are our law!

Crowd: (in cellokie) You are lying!

Major Ridge: (in cellokie) We are trying to turn the judge's seat over.

Crowd: (in cherokey) is your fault!

Major Ridge: Looking at you (toward cellokies), it looks like you're laughing. The harsh words are what men who know well speak.

John Ridge: (in English) My father has contributed to the country with outstanding enthusiasm and ability. Is he a person who should be denounced his opinion? Should the man be hated or respected if there is a man who looks at the clouds blamed for rain and thunder and encouraged people to be careful?

Jace Weaver, writer: Long debate, he decided to override the National Council John Ridge (Major Ridge). Meanwhile, John Walker Jr., one of the ridge clans, left early. And he is a bush snake. His body was left on the road as a signal.

Carry Tilly (historian): It's no longer just a rhetoric. People have to feel the danger of life.

There was no reconciliation after the narrator red soil. John Ross argued that if the cherok e-indians were firm, they could overcome the Jackson administration. The Ridge and his wife believed that American tolerance to the Indian is being lost rapidly. The Cherokee Indians had the highest cash from Washington and took the Indian to a safe place in the west of Mississippi. On the last day of 1835, unlike Chief Ross and the National Council, sel f-proclaimed cherok e-Indians' leaders gathered at the iris Boudino house. In front of them, there was a newly negotiated new Echota treaty. Instead of monitoring the land of the southern part of the tribe, cherokee nations paid $ 5 million, migrated west of Mississippi, and provided funds to build schools, churches and houses in new land. The Party of the Treaty did not benefit from financial benefits, but knew that it would hardly be comfort for citizens of brothers.

Jace Weaver writers, no, they had no illusions about what they were doing. I knew that it was against the majority of Cherokee Indians. They knew they had no authority to sign this treaty. They all knew it.

Gale Ross (the descendants of Chief John Ross): Since the Worcester ruling, they began to believe what they were told. Look at it. We know. We must take action to protect those who do not understand. It must have been a very heavy burden to know that the majority of Cherokee Indians saw themselves to be valued for death penalty.

Major Ridge: (towards the cellokie) This is where we came to see the land and where I was born and raised. We must leave this land. Here we grew up, worked here, and made the most fun memories here. If I can stop removing, I will be happy to lie down and die. There is only one thing we can do.

Immediately after the New Ecota treaty was ratified in the Senate, Major Narratera Ridge and his son, John, left the house and moved to the west of Mississippi to create a new cherokey country. The Peakrans traced the same path as the tribes around, such as the Creek, Chocteau, and the Chikasa. However, out of 18, 000 cherok e-indians, less than 2, 000 ridges wested.

Carry Tilly (historian): It was said that it would take two years to leave peacefully with the support of the federal government. And only a few people left. They are building fields and continuing to improve their farms. This was their land. They didn't try to leave

Chad Smith (Cerokee Chief Chief): The majority of the cherokee did not have the option of evacuating. I had to do that. They could not understand evacuation. I couldn't understand that only a handful of people can sign out of paper by signing paper.

Jace Weaver writer John Ross is trying to maintain the country to organize the country. He is desperately looking for a way to remain the cherokee in the eastern part of any way.

John Ross will soon arrive. Sign me, believe in me and fight

Narrator Cherokey knew it was a fight against time. The deadline was May 1838, with 7, 000 Federal Army siege the cherocydiers. A federal official said, "like a vulture," said a federal official, "like a vulture." However, John Ross believed in the American white people. He thought he could overturn the ratified ratified ratified ratified ratified ratified ratified ratified ratified ratio, and submitted a bold statement of cherokie Indians to the U. S. Senate in the form of a petition. The only fort of our cause is the correctness of our cause. The book was signed by 15. 665 people

Chad Smith (Cerokee Prisect): There were blue sheets and white seats. Some were close to orange. Long or wide. I sewed it with a roller. If you combine it, it will be more than 160 feet lengths. John Ross had one of the Cherokee friends in the Senate put the protest on the Senate table to reconsider the actions of the Senate. Before the Senator submitted it, Kentucky Representatives and the House of Representatives in the main state were dueled. And one killed another. Congress closed.

Narrator John Ross wrote a letter to his siste r-i n-law while waiting for the assassination of the parliament after the assassination: "If you bury the great brothers, the parliament can return to our barbarian work." However, the parliament was just overwhelmed without returning to Loss's petition. Almost all cheroky Indians's coincidence was not deliberated in the Senate. On the morning of May 26, 1838, three days after the removal of the removal, the federal troops and state militia began to be called the "rally" of cherokie Indians.

Professor Thomas N. Belt Cherokey: What was not personal is now in the state. And they were on their backs and were forced to go to the garden or road.

Miligito: Come on, His Majesty. Move them!

Gale Ross, the chief of the chief John Ross: Cherokee Nation has a tent place with a woodcopes, and people literally were pushed into a cow hut. Chad Smith (Cherokee's chief): There were blue sheets and white seats. Some were close to orange. Long or wide. I sewed it with a roller. If you combine it, it will be more than 160 feet lengths. John Ross had one of the Cherokee friends in the Senate put the protest on the Senate table to reconsider the actions of the Senate. Before the Senator submitted it, Kentucky Representatives and the House of Representatives in the main state were dueled. And one killed another. Congress closed.

Professor Thomas N. Belt Cherokey: What was not personal is now in the state. And they were on their backs and were forced to go to the garden or road.

Miligito: Come on, His Majesty. Move them!

Gale Ross, the chief of the chief John Ross: Cherokee Nation has a tent place with a woodcopes, and people literally were pushed into a cow hut. Chad Smith (Cerokee Prisect): There were blue sheets and white seats. Some were close to orange. Long or wide. I sewed it with a roller. If you combine it, it will be more than 160 feet lengths. John Ross had one of the Cherokee friends in the Senate put the protest on the Senate table to reconsider the actions of the Senate. Before the Senator submitted it, Kentucky Representatives and the House of Representatives in the main state were dueled. And one killed another. Congress closed.

Professor Thomas N. Belt Cherokey: What was not personal is now in the state. And they were on their backs and were forced to go to the garden or road.

Miligito: Come on, His Majesty. Move them!

Gale Ross, the chief of the chief John Ross: Cherokee Nation has a tent place with a woodcopes, and people literally were pushed into a cow hut.

A few weeks after the narrator's exhaustion began, the first cherok e-Indian dispatch squad was sent west under military guards. Due to drought and summer illness, the journey was a march of death. The chief Loss was desperate to avoid any more losses. He persuaded the US military officials, was in charge of moving organizations and supply, and decided to wait for his subordinates until the fall of the sick season. Hundreds of cherokei tribes, who agreed to abandon the tribal citizenship, were allowed to remain on the North Carolina farm. The remaining 12, 000 prisoners of the cherokey Indians were waiting in Buffalo. "One missionary was forced to lie on the outdoor naked ground while being exposed to the weather at night. Half of the infants and the elderly died immediately, and the remaining fourth of the remaining on e-quarter died." 。 The Cherokee Indians kept waiting in June, July, August, and September. The last group started a journey of 850 miles in early December. By that time, the long row of cherokie Indians continued from Illinois to Kentucky without interruption. John Ross is

Gale Ross (the descendants of Chief John Loss): Nobody could have expected that the harsh winter would hit the year. When they reached the Mississippi River, the river was frozen. There were three different sections between the Mississippi River and another frozen river behind it. And they sat in deep snow and ice for weeks.

Carry Tilly (historian): It may not have been so bad while moving. But you have to wait for the ice to stretch, and you may have been sleeping in the melted mud, sitting there and sleeping in the snow. And I can't do anything. A few weeks after the Narrator Ichimizu began, the first cherok e-Indian dispatch squad was sent west under military guards. Due to drought and summer illness, the journey was a march of death. The chief Loss was desperate to avoid any more losses. He persuaded the US military officials, was in charge of moving organizations and supply, and decided to wait for his subordinates until the fall of the sick season. Hundreds of cherokei tribes, who agreed to abandon the tribal citizenship, were allowed to remain on the North Carolina farm. The remaining 12, 000 prisoners of the cherokey Indians were waiting in Buffalo. "One missionary was forced to lie on the outdoor naked ground while being exposed to the weather at night. Half of the infants and the elderly died immediately, and the remaining fourth of the remaining on e-quarter died." 。 The Cherokee Indians kept waiting in June, July, August, and September. The last group started a journey of 850 miles in early December. By that time, the long row of cherokie Indians continued from Illinois to Kentucky without interruption. John Ross is

Carry Tilly (historian): It may not have been so bad while moving. But you have to wait for the ice to stretch, and you may have been sleeping in the melted mud, sitting there and sleeping in the snow. And I can't do anything. A few weeks after the narrator's exhaustion began, the first cherok e-Indian dispatch squad was sent west under military guards. Due to drought and summer illness, the journey was a march of death. The chief Loss was desperate to avoid any more losses. He persuaded the US military officials, was in charge of moving organizations and supply, and decided to wait for his subordinates until the fall of the sick season. Hundreds of cherokei tribes, who agreed to abandon the tribal citizenship, were allowed to remain on the North Carolina farm. The remaining 12, 000 prisoners of the cherokey Indians were waiting in Buffalo. "One missionary was forced to lie on the outdoor naked ground while being exposed to the weather at night. Half of the infants and the elderly died immediately, and the remaining fourth of the remaining on e-quarter died." 。 The Cherokee Indians kept waiting in June, July, August, and September. The last group started a journey of 850 miles in early December. By that time, the long row of cherokie Indians continued from Illinois to Kentucky without interruption. John Ross is

Shooting Steven McCarthy Allen Moardy Maritz Michael Chin

Due to the harsh weather of narrators, the progress was slowed down, and dry corn and pork began to lack. The white covers along the road learned about the Cheroke Indians and some offered assistance. Others tried to raise the price of the grain using this miserable situation. The cherocy Indians men were so exhausted that they could not hunt wild prey. The New England, who passed in the western part of Kentucky, wrote the sad matrix: "The 2000 men were weak due to illness and many seemed to die. A woman died in her arms. The crowd was on foot, and even older luggage was buried at each stop.

Thanks to the Jace Weaver writer's cultural program, many of the people who came to the trail were Christians, and the trails were singing Christian hymns many times. Here, thousands of people make a forced march, and on e-quarter dies on the way. And they sing. Please guide me in this barren land, my god, pilgrim. I am weak and you are powerful. Please guide me. "

Russell G. Townsend (historical preservationist): The United States has obtained many land, farms, pubs, and ships. However, a loss to the US government is to damage our nations and to make a score. What we made into the southeast of the southeast in the 1830s is ethnic purification.

Thomas N Belt (Professor of the Cherokee Language): Forced migration killed about 4, 000 people. Someone must answer that life. The life that has been robbed in this way must be balanced.

Russell G. Townsend (historical preservation person): It was a law. Their life was lost.

Suzanna Ridge: (cherokey) SKAH-TLE-LOH-SKEE! Stopping

Sarah Ridge: Please stop! John! John! Stop!

Jace Weaver, writer: I was stabbed many times.

John Ross (offspring): On the same morning, four men came to Elias Boudino and demanded drugs. When he tried to say hello, he was stabbed. The other stabbed his head with an ax. Major Ridge died after being fired five. Three murderes on the same day. Three abnormal people lost the cellokie tribe

I think it was a loss for the whole country where the excellent brain was lost.

For the next 30 years, an angry discussion and intense retaliation have been repeated among the narrator Cherokey Indians. For the next 30 years, the cellokie Indians continued to have anger, intense resentment, and intense retaliation. John Ross has maintained the president and heals the country. It was a dream that he and the cherokey Indians always shared. In 1860, a quarter century after being expelled from the United States, Ross was able to recover the center of the country. The government resumed and business was strong. The business was also strong. Regardless of gender, there was the best public education system in the United States. Cherokee Indians' population was almost twice as 21, 000. Old tribes, such as Green Corn Dance and Clan System, are still respected. John Ross has been in his 70s and has been a chief for nearly 40 years, but after the Civil War, the United States began to be forced into the territory of the cellokie Indians. In the summer of 1866, John Ross became ill when he was negotiating with the United States again in Washington, D. C. As the death approached, Ross knew that Cherokee Nation would face a big trial and face a new kind of invasion.

The Cerocy Indians have revived as a strong sovereign nation, deeply linked to their land. And I'm ready to fight for that.

Jace Weaver was lucky in this issue that the place they came resembled the place they left. They looked at the hills and said, "This is similar to an old cell key country hill. It must have been carved in the same shobyokou, as a smoker carved. Ukutena must have been carved here as well. "The Cherokee writer Scott Momaday talks about the story in the blood or the memory of the blood. The story is handed down over many generations. What was that journey? I don't know, but my ancestors have heard that story.

Gail Ross (the descendants of Chief John Ross): By listening to the ancestors, you can tell me what you are and what you sacrifice because your ancestors are cherocyi n-in. Masu.

In 1886, in the summer heat, 39 appaches were running through the southwestern desert, chased by 5, 000 American soldiers. They were the only Indians in the United States, who have been fighting as a member of the U. S. military. A handful of men, women, and children ran away for months, ran, ran, and ran 80 miles a day. Americans in the United States were in the details of the tracking play. That summer, 39 escaped, but it was only one man who really followed the soldiers. He was a brutal murderer for the hunter and committed murder without mercy. For the Apache, he was more complicated. He was brave but revengeful and was a surprising person who protected his family's freedom, but was the most struggling of his family. During the hunting, and for several years, he became a legend and became a symbol of unreasonable freedom in the western United States. His name is Jeronimo.

Animation: In the past, coyote opened a dark bag and spread it to the world. The night creatures loved it. However, birds and small animals were waiting for the daytime light. Small animals played games to win the light. They won, but remained the monster night. After the game, a son was born to a whit e-painted woman, the first human being. She hid her son from the monster. When the boy grew, she confronted and killed the monster. And he was named Apache, and all the Chisicawa tribe was named after the apache.

One day in the 1820s, narrator Jeronimo was born on the Waterside of the Gira River along the border between Arizona and New Mexico.

Jenny Henry (Sivekue Apache): (towards the Apache) is gourd. We also call Jeronimo. There may have been other names. An old man used a lot of names.

Narrater: Jeronimo learned to hunt when he was six. He crawled on the ground for hours, slipped on his prey, and caught a bird with his bare hands. When I first killed my prey, I drank the heart of the animal raw to succeed in hunting for a lifetime.

Oliver Angdy (Chili Fua Apas): young children avoid arrows and grow up. I learned how to use a bow and arrow early. When I was young, I was told that I would run and run. As I grew up, I started relying on bow and arrows.

Narrator "Jeronimo said," Nobody can be friends.

Tim Harjo (Chiricahua Apache): There was always a risk. There was always a fear that someone would come around the corner and take our life.

Narrator Surrounded by traditional enemies such as the Utes, Comanches, and Navajos, the Apache population was only 8, 000 people and was divided into many tribes.

Michael Darrow, Fort Sill Tribal Historian: Many people think of the Apache as one tribe, but the Apache are a collection of peoples, separate peoples with their own history and culture, with their own territory. The Chiricahua Apache was my tribe, and within it there were four different groups, four bands. The Chihenne were the Hot Springs Apaches. The Chokonen, who lived around the Chiricahua Mountains. The Nednai, who lived mainly in Mexico.

Narrator Geronimo belonged to the smallest band of the Chiricahua. The Bed. As a teenager, he went on a raiding trip with older Bedoncohe men. The raid was quick. The Apaches got horses and food and blended into the surrounding land.

David Roberts (Author): There's nothing smug about the fact that Apache life was built around raiding. They didn't keep horses, they stole horses.

Andres Rezendes (Historian): Raiding was a great way to get horses, get cattle, get prisoners.

L. G. Moses (Historian): For example, the Chiricahuas would usually raid one settlement to trade with another. This went on for years.

David Roberts (Author): It wasn't considered a crime with the Apaches. If you get something you need and the people who own it are upset, it's very bad.

Silas Cochise (Chricahua Apache): People saw the needs of their people, their group, and said: We need food. We need ammunition. So raids were planned.

Narrator: Plundering had been a way of life for the Apaches and their Indian neighbors for generations, but the Mexicans who lived on or near Apache land could not accept it. But the Mexicans who lived on or near Apache land could not accept the continued theft of Apache property, so the Mexican government enacted a law that required payment in cash for Apache scales. Soon bounty hunters roamed the desert, killing any Indians they could find.

Ramon Riley, White Mountain Apache: (In Apache) Scalp hunters were paid for each Apache they killed. A boy's scalp was worth $25, a woman's scalp was worth $50, and a warrior's scalp was worth $100.

Narrator Despite the bounty hunters, the Apache continued their raids. By the time he was 17, Geronimo had completed four successful raiding missions. Now in Bedonkohe's eyes, he was a man old enough to join the hunt and choose his women. He fell passionately in love with a slim young girl named Alope.

David Roberts (Author) In American terms, I think Alope was the love of his life. When Geronimo asked Alope's father to marry him, the old man said, "You're going to need a lot of horses," and I think it was Alope's father who said, "She's too good for you."

Narrator Geronimo disappeared. He returned a few days later, riding a long line of horses. "This was the wedding ceremony our tribe needed," Geronimo later explained. Within a few years, Alope and Geronimo had three children. As the children grew up, the couple celebrated each stage of their lives with the old rites.

Elvis Huger (Chiricahua Apache): When the baby is born, there's a little cradle ceremony. Then when he starts to walk, there's another little ceremony.

Narrator Like other Apache women, Alope pierced her babies' ears to speed up their growth and bathed them in water with wild herbs to strengthen their skin. And like parents, Alope and Geronimo taught their children songs to pray to the creator, Ussen, for health, strength, and wisdom. One day in the early 1850s, Geronimo and his family were traveling with other Chiricahuas. They camped outside the town of Llanos, Mexico, and the men went out to trade. When the Chiricahuas returned, they found a troublesome member of their band: Mexican soldiers had plundered their camp, stealing their ponies and supplies, and their vegetation in ruins. The Apaches scattered. That night, Geronimo returned to camp, where he found his mother, wife, and three children. He found the bodies of young children lying in a pool of blood.

Zelda Yaza (Chiricahua Apache): He saw his whole family massacred there. And he cut his hair and left it there with them. Look at the pictures they took. They had short hair like me. It was a sign of mourning the loss.

Narrator: When Geronimo returned home, he destroyed his wife's paintings, cut the strings of the rosary he had made, and collected his children's toys. Then he put everything his wife and children owned into the fire, as every generation of Apaches died when their loved ones died.

Silas Cochise (Chiricahua Apache): Geronimo's attitude changed after his mother was killed, his wife was killed, and his children were killed. That's how he created his attitude toward non-Indians.

Robert Geronimo (Great-grandson of Geronimo): He changed forever.

Silas Cochise (Chiricahua Apache): Maybe he didn't -- it was unwise to go up against something like that, but he wanted revenge.

Vernon Simmons (Chiricahua Apache): His wife died, his children died, his mother died. A life taken in an instant. That would kill everyone.

Narrator: "I didn't mean to..." Geronimo later recalled: "My heart was burning with revenge."

Animation. It can be spoken or it can appear as an animal. We all have power. Power speaks to those who will listen.

Elvis Huger (Chiricahua Apache): The greatest thing a man can have is power. [That's a scary thing.] (That is the truth. It is very difficult to live with power. It is very powerful, so you must be careful. Power is a great responsibility. Venegozzi. You can leave it alone or accept it. It is up to you.

Narrator: Shortly after the brutal murder of his family, the frustrated Geronimo fled into the Chiricahua hinterland. Alone, he buried his head in his hands and began to cry. Suddenly, he was startled by a voice: "No gun can kill you. I will take the bullets from the Mexican's guns, and I will guide your arrows." Geronimo later said that he had been given a gift from Ussen, which the Apache call power.

Robert Haozus (Chiricahua Apache): The concept of power is fundamental to Apache beliefs, such as the power of medicines, the power of healing, the power to see and feel things from afar.

Oliver Engedi (Chiricahua Apache): There were people who knew their place, people who knew the horses, people who knew the hunt. We call it power.

Ramon Riley (White Mountain Apache): (In Apache) Geronimo had the power of the prayer "N'daa K'eh Godih." Geronimo had this power, and it was because of it that he survived.

Narrator: As soon as the voice spoke to him, Geronimo put it into action. He received permission from the Chiricahua leaders to avenge the massacre at Janus. He led 200 men and dragged the Mexican soldiers who had killed his family out onto the battlefield. As bullets flew at him, Geronimo spun around to dodge the attacks, and when he ran out of arrows, he killed them with his knife.

David Roberts, author: He zigzagged and ran back and forth, frightening the Mexicans. They had never met a rival like this man.

Vernon Simmons, Chiricahua Apache: It didn't matter what you were up against, he was going to come for you. That's the type of fighter he was. He was a true Chiricahua fighter. He didn't fear a bullet. That's what I heard from my grandfather.

Narrator: Geronimo and his men destroyed their enemies. From that day on, Mexicans trembled at the name of Geronimo, while the Chiricahuas looked up to him with respect. As a sign of his status, he took many wives over the years, including the daughter of Cochise, the greatest Chiricahua chief. But Geronimo himself never became chief. He was too impulsive, too neurotic, too vindictive for the Apaches.

Michael Darrow, Fort Sill tribal historian: There were many men in our tribe who had the qualities to be chiefs, who were highly respected, and who were known for making prudent decisions that suited the welfare of their people. Geronimo was not one of them.

Narrator After his victory, Geronimo fought bloody battles with the Mexicans for ten years. During that time, he was completely unknown to the Americans. His first encounter with the Americans was a friendly one. A handful of land inspectors passed through the Apaches' land, and Geronimo traded ponies, hides, and blankets for clothing and food. "They were good people," he recalls. "I was sorry they went west. "They were the first white people I had ever seen.

David Roberts (Author) You might wonder -- these are a whole different breed of people than the Mexicans who have been invading us, killing, killing us for perhaps a century. Maybe we should expect something from these "white eyes."

Narrator Although the Apaches did not know it at the time, the men negotiating with Geronimo had been sent to mark the new international border. At the end of the Mexican-American War in 1848, the United States had taken vast swaths of territory from Mexico, including Apache land. In 1850, In the 1900s, surveyors surveyed the Chiricahua region while thousands of Americans watched as fortune hunters passed through the country, heading for the gold fields of California. The Apaches discussed how to respond to the young men, and they turned to the only leader who could speak for the entire Chiricahua band, Geronimo Cochise's father.

Tim Harjo (Chricahua Apache): Cochise was probably the greatest warrior and chief the Chiricahuas ever had. To this day, I think his name is spoken of with reverence.

Colin Callaway (Historian): Cochise was one of those men who made his name not only as a warrior, but also as a politician and diplomat.

Narrator Cochise saw the Americans as an irritant, not a threat. He negotiated to allow travelers, goods, and mail to pass through his tribe's land. But when Spanish gold was discovered in the Southwest, American explorers came to stay.

L. G. Moses (historian): The miners who came to Arizona were, for the most part, innocent men.

R. David Edmunds (historian): The mining camps are full of young men who barely cross any social boundaries. It's one of the worst parts of the American West, and racism is absolutely rife. The miners are destructive towards most Native Americans.

Narrator Poisoning Apache food with strychnine, cutting fetuses from pregnant women's stomachs, and selling Apache girls into slavery. They got Cochise so far that the Americans decapitated an Apache chief and sent back his boiled skull as a gruesome trophy.

Silas Cochise (Chiricahua Apache): He believed in punishing those who had done wrong and punishing those responsible. He wasn't going to let anyone take advantage of him or his people.

Narrator: Cochise urged Geronimo and the Chiricahuas to take revenge. "All the Indians agreed not to be friendly with the white man," Geronimo later said. "Sometimes we attacked the white man, and sometimes the white man attacked us." The Chiricahuas ambushed passenger cars and trains, chopping up their victims by smashing their heads with stones, stabbing their bodies with spears, and hanging them over bonfires.

Oliver Engedi (Chricahua Apache): What happened then happened because they were human. So they took it back. But better.

Narrator: Geronimo, now in his forties, had scars from the war on his face.

David Roberts (historian): He had a bullet scar on his cheek. One reporter said one of the scars made it look like he was wearing a smile of hatred, a smile of contempt, forever.

Keith Basso (anthropologist) He had a very striking face. He was handsome. In Apache we say hashke. His face was malevolent and angry.

Narrator As the war with the Apache raged in the 1860s, a growing number of white settlers became angry that the government was not protecting them. In Tucson, a border town east of the Chiricahua territory, newspapers called for retaliation. One columnist wrote that "sound whipping" of the Apache should be encouraged. "We must insist that blood feuds are thicker than water. Let's send in the dogs of war in earnest against all Indians." News of the escalating violence shocked Washington. To bring order to the Southwest, President Ulysses S. Grant sent his most respected Indian warriors to Arizona. General George Crook, a Civil War veteran, had been fighting Indians ever since. Though he would prove ruthless in his pursuit of the Apache, Crook had an extraordinary empathy for the Indians.

Michael Darrow, Fort Sill Tribal Historian: General Crook was one of those generals who, from our perspective, tried to understand things from the Apache's point of view, and it was really a blessing for us as a tribe at that time to have someone who would actually talk to us.

The anthropologist Keith Basso Crook continued to talk about how smart the Apaches were. He strictly believed that the Apaches would soon become a "civilized" group and become a senior in society if they received appropriate formal education.

The narrator crook was accused of implementing a new Federal Indian policy. As the United States has been doing for more than a century, Indians have become the native, rather than treating indigenous people as the sovereign state. For more than 10 years, the U. S. military will forcibly drive the tribes one after another.

Philip J. Deloria (historian): The settlement has been a dominant method that contains Indians. It is a place where the Indians are trapped and they work, transform, and change them so that they can play an active part in American society.

The strategy of Keith Basso and the anthropologist crook was simple, but it was difficult to do it. His basic idea was that if the Apache was staying in his residence, he could do everything to make their lives comfortable. However, those who rejected it and continued to attack vowed that they would hunt down to the last one.

Ten years ago, the Navao tribe, the neighbor of Apache, was forced to make a similar choice. The Nabao tribe chose the war. After a brutal military operation, the U. S. forces obeyed them. The surviving people were taken to a remote resort from the ancestral land. On the way, hundreds of people died of hunger and illness. The Apaches knew this story well.

Tim Hagio (Chili Hua Apache): The Navajo and the Apaches knew each other and shared information. There was an information sharing network between tribes in this area.

Narrators Many Apaches have agreed to settle in the settlement. The cruck tossed the Apache. He had a scout for the U. S. forces, and gave him an encouragement to hunt the Apaches that would not give up.

Ramon Lily (White Mountain Apache): When the soldiers came here (towards Apache), we took our rifles, horses, and life style. When he became an investigator, the horse came back. With the money you paid, the white money, you were able to buy a lot of supplies for your family. What do I do, where are you? Anthropologist Keith Basso Crook continued to talk about how smart the Apaches were. He strictly believed that the Apaches would soon become a "civilized" group and become a senior in society if they received appropriate formal education.

Tim Hagio (Chili Hua Apache): The Navajo and the Apaches knew each other and shared information. There was an information sharing network between tribes in this area.

Ramon Lily (White Mountain Apache): When the soldiers came here (towards Apache), we took our rifles, horses, and life style. When he became an investigator, the horse came back. With the money you paid, the white money, you were able to buy a lot of supplies for your family. What do I do, where are you? The anthropologist Keith Basso Crook continued to talk about how smart the Apaches were. He strictly believed that the Apaches would soon become a "civilized" group and become a senior in society if they received appropriate formal education.

Tim Hagio (Chili Hua Apache): The Navajo and the Apaches knew each other and shared information. There was an information sharing network between tribes in this area.

For a few years of narrators, the apache chief agreed one after another, and Kochi and Cycawa continued to fight. However, it is time to realize that the great leaders of Chiselikawa realize that their people cannot resist forever.

David Roberts Kochi knew that British and American were more enemies than Mexican. They had better skills, and their troops were much more effective. And he felt they had too many.

After the 1 0-year narrator war, he agreed to stop the murder and end an apache raid north of the border with Mexico. In return, the Americans decided to create a residence in the chil i-safua ancestor's ancestors. The untouched raw wilderness of mountains, valley, Ogawa, and fields spread in a prime location in the eyes of the settlers.

Michael Daro, a historian of the Fort Sille tribe: the United States told them that they should stay here. That was the arrangement to stay on their land.

There is almost no interference from the narrator America, and the Chili Vawns lived in Mexico at any time, when horses and supplies were needed. But just two years later, Kochiese died, and the agreement with the United States was in danger.

David Roberts' death was an irreplaceable loss. No one could take him after him, and he couldn't unite a variety of chiselicawa bands like Kochi.

Tim Hajou (Chili Vawa Apache): The death of Kochi cheese is a good chance that the Americans think that this land is a chance to open this land for settlements, and if there are no leaders like Kochi. , I thought it would be easier to conquer. Narrators for several years, the apache chief agreed one after another, and Kochi and Cycawa continued to fight. However, it is time to realize that the great leaders of Chiselikawa realize that their people cannot resist forever.

David Roberts Kochi knew that British and American were more enemies than Mexican. They had better skills, and their troops were much more effective. And he felt they had too many.

After the 1 0-year narrator war, he agreed to stop the murder and end an apache raid north of the border with Mexico. In return, the Americans decided to create a residence in the chil i-safua ancestor's ancestors. The untouched wilderness of mountains, valley, Ogawa, and fields spread in a prime location in the eyes of the settlers.

Michael Daro, a historian of the Fort Sille tribe: the United States told them that they should stay here. That was the arrangement to stay on their land.

David Roberts' death was an irreplaceable loss. No one could take him after him, and he couldn't unite a variety of chiselicawa bands like Kochi.

Tim Hajou (Chili Vawa Apache): The death of Kochi cheese is a good chance that the Americans think that this land is a chance to open this land for settlements, and if there are no leaders like Kochi. , I thought it would be easier to conquer. For a few years of narrators, the apache chief agreed one after another, and Kochi and Cycawa continued to fight. However, it is time to realize that the great leaders of Chiselikawa realize that their people cannot resist forever.

David Roberts Kochi knew that British and American were more enemies than Mexican. They had better skills, and their troops were much more effective. And he felt they had too many.

Michael Daro, a historian of the Fort Sille tribe: the United States told them that they should stay here. That was the arrangement to stay on their land.

David Roberts' death was an irreplaceable loss. No one could take him after him, and he couldn't unite a variety of chiselicawa bands like Kochi.

With the disappearance of the narrator Kochise, the federal government has decided to move Chilikafua to a 15 0-mile north, San Carlos. This will open the valuable land of Chili Cawa to the settlement of Americans, so you can soothe Mexican, who was tired of apache looting. A young residence agent named John Clam from San Carlos was dispatched to convey this news. The Chili Cawa reluctantly agreed to migration. The last meeting of Clam was a meeting with Jeronimo's so n-i n-law, Chief Ju. Ju was injured and Jeronimo spoke. We move to San Carlos, "Jeronimo told Clam. Give me a little time. " That night, when they strangled their dogs, Jeronimo, Ju, and about 700 Chilicawa, so that they would not be barking, escaped. Clams were furious. He blamed Jeronimo instead of Ju and was obsessed with capturing Indians, who seemed to be the culprit of the double cross. On April 21, 1877, Jeronimo was trapped in Clams. When we arrived in Oko Caliente, New Mexico to exchange several horses, dozens of apaches, including their son, Naice, surrounded him. They returned him to San Carlos by connecting him to the chain.

David Roberts (writer): I thought he would die and thought he would be executed.

L. G. Moses (historian): I understand that he may not die on the battlefield. However, he did not talk much about dying at the hangman's rope.

Narrator Clam was convinced that Jeronimo would be horny immediately and thrown into San Carlos' guards. However, Clam was unexpectedly unraveled. The new reservation clerk did not need to confet Jeronimo. Four months later he was released from the guard. But he was almost free. The soldiers treated him in the same way as Apache. They asked him to remove his weapons, put his ID card, attend the daily headquarters, and hunt anywhere and hunt for food. He was ordered to plant vegetables and dig a groove.

Michael Daro (Fort Sille tribal historian): It was very hot, there were many rocks, and there were many thorns. Even if there was a good land, it was probably someone.

Zelda Yaza (Chili Fua Apache): There was nothing. They didn't like it at all.

Oliver Angeded (Chili Fua Apache): I like dogs there.

Tim Haljo (Chili Fua Apache): In addition, they were expected to be a farmer. Not only farmers, there is nothing to cultivate.

Narrator Geronimo suffered in captivity for four years. Then in the summer of 1881, he was drawn to the startling message of a charismatic Apache doctor named Dreamer. A former military scout and well versed in American ways, he urged a return to traditional Apache life. Apaches came from far and wide to attend his ceremonies. Dreamer marked his east, south, west and north with sacred cat pollen. People traveled to hear him preach. The Apache must not take revenge on the white man, Dreamer said. Ussen would see the Americans suffer for their sins in the afterlife. It was a call for unity and peace for a people who had barely seen either.

Jenny Henry (Sibeque Apache): (In Apache) This Apache, with the power to unite people and instill a vision, was always seen as a threat by the whites. My grandmother saw this man, but she said he was not a troublemaker.

Narrator: Fearing that the doctor might revolt, reservation officials sent 85 soldiers and 23 Apache scouts with orders to capture or kill the doctor. When the soldiers captured Dreamer, a group of angry Apaches surrounded them. Suddenly a fire broke out. Within minutes Dreamer was wounded. The Apache scouts, enraged by the attack on a peaceful doctor, turned their guns on the soldiers. When the gunfight ended, seven cavalrymen, 17 Apaches, and Dreamer were dead.

Jenny Henry (Cibecue Apache): (to the Apaches) He wasn't killed by a bullet. He was decapitated.

Narrator: The Americans limped back to the fort. The rebellious scouts were arrested, and some were hanged. News coverage of the battle was filmed across the country. The New York Times reported that the Arizona Apaches had committed a massacre comparable to Custer's last stand. Worried officials called for reinforcements from New Mexico and California. Soon, American soldiers were pouring into San Carlos. No one felt more threatened than Geronimo.

Tim Harjo, Chiricahua Apache: It didn't make sense for him to stay in an area filled with soldiers who had tried to kill him.

Narrator On September 30, 1881, Geronimo escaped from San Carlos with Ju and 72 Chiricahuas and headed south. It was the beginning of a bloody five-year resistance by the Chiricahuas, the last Indian war fought on American soil, and transformed Geronimo into a legend. Geronimo ran for the relative safety of Mexico. As he passed near the border town of Tombstone, frightened businessmen sought protection. The town's new mayor was John Crum, a booking agent in San Carlos. He welcomed a second chance at revenge. He posed for them, including former sheriff Wyatt Earp, who had recently become famous for his gunfight in Tombstone. "If I ever catch Geronimo again, I'll send him back to the army nailed to a long box with a paper lily on his chest," Crum said. For two days, the Poses pursued Geronimo, but they could not catch him. Geronimo went to a place where the Chiricahuas felt safe, a place in the Sierra Madre Apache territory where no outsider had ever been. The Americans called it an Apache stronghold, but it was much more than that.

Tim Harjo, Chiricahua Apache: What you're really talking about is the whole of the land or place that a group of people call home.

Narrator: So Geronimo joined the largest Apache force since Kochi's time. They were the only Indians in the entire United States who continued to fight the U. S. Army. For the past 20 years, Indian tribes had been defeated one after another. The Kiowa, Comanches, and Cheyennes were forced to create reservations. The Lakota surrendered. Chief Joseph and the Nez Perce reached an agreement. Only the Chiricahuas were still free. They celebrated with a dance.

Oliver Engedi (Chiricahua Apache): Everything the Apache do is sacred, even dancing.

David Roberts (Author) They left Arizona and New Mexico, and they might never live north of the border again.

For a few months narrators, Jeronimo and the Chili Cawa have regained traditional life. The men hunted and invaded. The women gathered mescal, dried beef, and made clothes with a fabric looted from Mexico. But Jeronimo was not worried. He knew that attacking local villages became more and more dangerous, and that the Mexican army was gathering in the mountains. I also understood that as long as I live in a settlement, the U. S. military will follow. Therefore, Jeronimo needed more people. So Jeronimo made a bold and controversy plan. In a fierce debate, he returned to San Carlos, abducted their friends (400 Chilicawa tribes under the chief Loko), and argued that they should join the resistance.

David Roberts (writer Jeronimo was an excellent strategy, and he was able to persuade people to think that their sensible judgment would not work.

Michael Daro (Fort Syl tribe historian): Jeronimo is said to be good at speaking. It seems that it was one of his main features.

Cyrus Kochise (Chilicafua Apache): Jeronimo was a person who came to a conclusion, whatever the situation, any sacrifice, and tried to do something.

Narrator at the dawn of April 19, 1882, a group of Jeronimo and the armed Chili Cawa slide into San Carlos. They confronted Loco with a gun. "One of Jeronimo's subordinates shouted." If you refuse to come with us, shoot and kill! "

Cyrus Chochase (Chili Vawa Apache): Loco didn't want to leave. He wanted to remain. I wanted to calm down. Many small group leaders wanted to settle.

Anita Leicester's voice, the Chil i-safua Apache: The other leaders seemed to be trying to make peace for their women and children.

The narrator Loco and his group were forced to travel to the fort. As you can see Sierra Madre, they were ambushed by the Mexican army. Jeronimo's hostage was a rounded back, and the whole family was murdered on the spot. 78 Apaches (most women and children) were killed. Many survivors have blamed Jeronimo. "We are full of darkness and despair," he recalled. "What do our tribes get so cruel ..."

L. G. Moses (historian): Geodimos does not try to take into account his landowners and the people, indicates that there is some kind of selfishness on his side.

David Roberts (writer Kochiese wouldn't have done the same, and coaches respected Loco's chosen.

Narrator Jeronimo had a different view. He increased the number of friends of the Chili Kawa and became one of the last one living without a settlement. Even if I had regrets, I didn't say it.

Anime: Coyote threw a stone in the water. Coyote said. "If this sinks, everyone will die!" Coyote knew that the stone would sink since then. Because he is a scammer! The man must die because of his stone. Whatever the person doing, Koyote did the first thing.

On the spring night of 1883, American soldiers captured the Apache boy who sneaked into San Carlos. His name was Joe, but the Americans called Peach. They suspected that he had information that would lead to Jeronimo. They connected him with a chain, hung his arms and interrogated. Peach finally thought and talked surprisingly. He was not the Chili Caua, but he was taken away by Jeronimo and his loco. He lost his wife when the group was ambushed by the Mexican people. Peach lived in Strong Hold for a year, but his family fell in love.

David Roberts (I must remember that the writer Peach is not a chisela. It's already a coat, so I'm detained by a fort.

Jenny Henry, Tosaw's granddaughter: (in Apacher), said that his grandfather lived with wild people. They had to pay close attention in front of them, as they immediately retaliated.

Peach said that living on the narrator Fort was difficult. The Chiselikawa tribe moved every few days and had no food. One night, Peach went out and returned to settlement to see her mother in San Carlos. Peach knew both the Strong Hold location and how to go. Peach knew the location of the Strong Hold and how to get there. Six weeks later, Jeronimo in Chihuahua, Mexico, was struck by a feeling. "Our bass camp has been invaded by the U. S. Army." Running back, crooks were occupying the camp with hundreds of soldiers and scouts for Apache. The fort was broken. There was no place to hide the Chiselikawa tribe.

David Roberts, Jeronimo, and other chiselikawa tribe. They thought they would be safe anytime in the fort. Even if you can't live in the north of the border, you can always prosper here.

Narrater: Geronimo and the band agree to return to the reserve area. For about two years, it seemed that Peace had come to Arizona. General Crook, who intended to keep the Chili Cawa forever in his place of residence, has allowed him to decide where they live. They chose Turkey Creek's fertile banks, similar to their traditional hometown, a cool mountains. Most of the Chiselikawa people felt that they had settled for the first time in a long time. Jeronimo was different. He tried agriculture, but he didn't like it and was chosen by a young white official. After all, that was enough. On May 17, 1885, Jeronimo and nearly 150 people left the Turkey Creek, and most of the Cylicawa tribes were left in their residence. The U. S. army continued shortly after.

Bernon Simmons (Chilicawa Apache): "I was always running." If you live overnight, you will move somewhere the next night. Calvary was always chasing us somewhere. We were always running.

The fugitizers of the Narrator Cylicawa were scattered. Jeronimo led a small group of men, women and children. He was currently respected as an elder. He was not a leader, but his group was seeking guidance and guidance from him.

Tim Haagyo (Chili Hua Apache): He was a man to be with when dangerous.

Robert Jeronimo (Gelonimo's grea t-grandson): According to her grandmother, they walked many miles and many miles.

Cyrus Kochise (Chili Fua Apache): Men ran, and women followed horses. The Chili Huffa tribe was able to move 70 miles and 80 miles a day.

Elvis Fuger (Chili Hua): they were running away from Calvary. And I ran to the rock. And it became a rock.

L. G. Moses (historian): In the power of Jeronimo, he had the ability to stop space and time. In one raid, he actually delayed dawn for several hours and approached in the dark. David Roberts, Jeronimo and other chiselicawa tribe, have a mental blow. They thought they would be safe anytime in the fort. Even if you can't live in the north of the border, you can always prosper here.

Bernon Simmons (Chilicawa Apache): "I was always running." If you live overnight, you will move somewhere the next night. Calvary was always chasing us somewhere. We were always running.

Tim Haagyo (Chili Hua Apache): He was a man to be with when dangerous.

Robert Jeronimo (Gelonimo's grea t-grandson): According to her grandmother, they walked many miles and many miles.

Cyrus Kochise (Chili Fua Apache): Men ran, and women followed horses. The Chili Huffa tribe was able to move 70 miles and 80 miles a day.

Elvis Fuger (Chili Hua): they were running away from Calvary. And I ran to the rock. And it became a rock.

L. G. Moses (historian): In the power of Jeronimo, he had the ability to stop space and time. In one raid, he actually delayed dawn for several hours and approached in the dark. David Roberts, Jeronimo, and other chiselikawa tribe. They thought they would be safe anytime in the fort. Even if you can't live in the north of the border, you can always prosper here.

Bernon Simmons (Chilicawa Apache): "I was always running." If you live overnight, you will move somewhere the next night. Calvary was always chasing us somewhere. We were always running.

Tim Haagyo (Chili Hua Apache): He was a man to be with when dangerous.

Robert Jeronimo (Gelonimo's grea t-grandson): According to her grandmother, they walked many miles and many miles.

Cyrus Kochise (Chili Fua Apache): Men ran, and women followed horses. The Chili Hua tribe was able to move 70 miles and 80 miles a day.

Elvis Fuger (Chili Hua): they were running away from Calvary. And I ran to the rock. And it became a rock.

L. G. Moses (historian): In the power of Jeronimo, he had the ability to stop space and time. In one raid, he actually delayed dawn for several hours and approached in the dark.

Narrator Cycawa killed anyone who crossed their path. "If we were seen by civilians, it meant that Jeronimo would report to the army and follow us. It was terrible to see the small children will be killed ... But the soldiers killed our girls and children, and they ran to the flesh for their subordinates. Later, Jeronimo fired his husband and his man's wife and child, and he tried to kill the White Mountain Apache family, who lived on the ranch. , Jeronimo retreated.

Philip J. Deloria (historian): He was driven, and his people were driven into despair, waste and humiliation. You can't easily conquer the continent, and you can't leave the continent without fighting violently. So there is a long history that everyone understands that this is a struggle. And it's bloody, terrible, violent and painful.

Narrators are now most of the c o-west settlers in the southwest, only seeing Jeronimo as just a brutal murderer.

The voice of Anita Leicester (Chili Vawa Apache): When someone died or attacked, the Chili Vawar was always killed. Even if you're far away. Jeronimo was here and there, and he was proudly saying a lot.

Narrators were exhausted by raids and fleeing during the incubation period in early 1886. Even Jeronimo was tired.

David Roberts (writer): The morale was considerably reduced. There is a sense of ruin in the existence of Chisikawa. Narrators Chili Vawa killed anyone who crossed their path. "If we were seen by civilians, it meant that Jeronimo would report to the army and follow us. It was terrible to see the small children will be killed ... But the soldiers killed our girls and children, and they ran to the flesh for their subordinates. Later, Jeronimo fired his husband and his man's wife and child, and he tried to kill the White Mountain Apache family, who lived on the ranch. , Jeronimo retreated.

Narrators are now most of the c o-west settlers in the southwest, only seeing Jeronimo as just a brutal murderer.

Narrators were exhausted by raids and fleeing during the incubation period in early 1886. Even Jeronimo was tired.

David Roberts (writer): The morale was considerably reduced. There is a sense of ruin in the existence of Chisikawa. Narrator Cycawa killed anyone who crossed their path. "If we were seen by civilians, it meant that Jeronimo would report to the army and follow us. It was terrible to see the small children will be killed ... But the soldiers killed our girls and children, and they asked them to kill the sheep. Later, Jeronimo fired his husband and his man's wife and child, and he tried to kill the White Mountain Apache family, who lived on the ranch. , Jeronimo retreated.

Philip J. Deloria (historian): He was driven, and his people were driven into despair, waste and humiliation. You can't easily conquer the continent, and you can't leave the continent without fighting hard. So there is a long history that everyone understands that this is a struggle. And it's bloody, terrible, violent and painful.

Narrators are now most of the c o-west settlers in the southwest, only seeing Jeronimo as just a brutal murderer.

The voice of Anita Leicester (Cycixa Apache): When someone died or attacked, the Chili Vawar was always killed. Even if you're far away. Jeronimo was here and there, and he was proudly saying a lot.

Narrators were exhausted by raids and fleeing during the incubation period in early 1886. Even Jeronimo was tired.

David Roberts (writer): The morale was considerably reduced. There is a sense of ruin in the existence of Chisikawa.

Narrator: This March, Geronimo arrived at Canon de los Embudos, just south of the Mexican border, to meet with General Crook. Surrounded by two dozen armed Chiricahuas, he sat down to discuss the terms of surrender. Beads of sweat streamed down his temples. "I have very few men left. Crook had orders to demand an unconditional surrender from the Chiricahuas, but he knew Geronimo would never agree. After several days of negotiations, Crook promised the Apaches that they could return to Arizona if they spent two years in an East Coast prison. Geronimo and the Chiricahuas finally accepted Crook's terms. "I offer myself to you. I have only moved like the wind. I have only moved like the wind. "And that was not all.

David Roberts (Author) Geronimo has a final change of heart. How does he know this is not another double mistake?

Narrator Two days later, while most of the Chiricahuas head north with the outlaws, Geronimo leaves with 21 men, 14 women, and 6 He led a group of 100, 000 children, most of whom were his family.

Robert Haozus (Chiricahua Apache): It's hard to know what Geronimo was thinking when he made his final escape. He knew what he was facing.

Oliver Engedi (Chiricahua Apache): Maybe they just wanted to go back one last time for all the land it had given them.

David Roberts, author: I don't think he had a coherent plan for a survival strategy that would last another decade. He was an improvisational man.

Narrator Geronimo led a group into New Mexico. "We were reckless with our lives," he later recalled. If we went back to the reservation, we would be jailed and killed. If we stayed in Mexico, they would keep sending soldiers to fight us. So we treated everyone with respect and asked for no favors. Word spread throughout Arizona and New Mexico that Geronimo had escaped again. Ranchers begged the White House for protection. "We are surrounded by Apaches. We have many young children and women. Send us soldiers for the sake of humanity..."

The last fear and psychological trauma caused by David Roberts writer Jeronimo has created a fantasy of this fantasy, great American Western drama. I am surrounded by Indians.

The federal authorities, who were furious for the narrator crook to allow Jeronimo's escape, dismissed him from its position. The successor, Nelson Miles, was a har d-line, rarely used the crook sculpture. Miles has requested thousands of reinforcements to take the fugites of the Chilicawa tribe.

Cyrus Kochise (Cylicawa Apache): The Chili Cawa was a grumpy person. A wise judgment was made. The U. S. army chased them almost all over Arizona and New Mexico, but they were chasing the spirit.

He was chased by 5, 000 U. S. soldiers written by David Roberts, a quarter of the U. S. military Mexican soldiers, and perhaps 1, 000. In other words, 9, 000 hunters vs 39 fugitives, but they could not catch both men, women, or children. Nothing is so wonderful.

The narrator reporters rushed to the southwest, providing tragic and interesting testimony of the fugitive.

L. G. Moses (historian): He had gained much fame beyond the southwestern United States.

David Roberts (writer at this time he became the most famous Indian in the western part, and in the words of the time, it became the "worst Indian in history."

Colin Callaway (historian): Jeronimo is an important and symbolic position. His resistance is regarded as the last resistance of Indians in North America, as well as the Chili Vawa Apache.

After three months, narrators Miles had to rely on the scout he had despised. In less than a few weeks, the scenes of the two chisalikawa tribes, who are dating Jeronimo and their families, rushed to a ritual mountain camp. Jeronimo tried to kill them, but the band members entered arbitration.

My grandfather pierced Jeronimo and said he wouldn't shoot because he was a family. If Jeronimo was exactly what he wanted, they wouldn't have climbed that hill. The last fear, psychological trauma caused by David Roberts writer Jeronimo has created a fantasy of this fantasy, great American Western drama. I am surrounded by Indians.

Cyrus Kochise (Cylicawa Apache): The Chili Cawa was a grumpy person. A wise judgment was made. The U. S. army chased them almost all over Arizona and New Mexico, but they were chasing the spirit.

The narrator reporters rushed to the southwest, providing tragic and interesting testimony of the fugitive.

L. G. Moses (historian): He had gained much fame beyond the southwestern United States.

David Roberts (writer at this time he became the most famous Indian in the western part, and in the words of the time, it became the "worst Indian in history."

Colin Callaway (historian): Jeronimo is an important and symbolic position. His resistance is regarded as the last resistance of Indians in North America, as well as the Chili Vawa Apache.

My grandfather pierced Jeronimo and said he wouldn't shoot because he was a family. If Jeronimo was exactly what he wanted, they wouldn't have climbed that hill. The last fear and psychological trauma caused by David Roberts writer Jeronimo has created a fantasy of this fantasy, great American Western drama. I am surrounded by Indians.

Cyrus Kochise (Cylicawa Apache): The Chili Cawa was a grumpy person. A wise judgment was made. The U. S. army chased them almost all over Arizona and New Mexico, but they were chasing the spirit.

The narrator reporters rushed to the southwest, providing tragic and interesting testimony of the fugitive.

L. G. Moses (historian): He had gained much fame beyond the southwestern United States.

David Roberts (writer at this time he became the most famous Indian in the western part, and in the words of the time, it became the "worst Indian in history."

Colin Callaway (historian): Jeronimo is an important and symbolic position. His resistance is regarded as the last resistance of Indians in North America, as well as the Chili Vawa Apache.

My grandfather pierced Jeronimo and said he wouldn't shoot because he was a family. If Jeronimo was exactly what he wanted, they would never climb that hill.

"One of the scouts said." If you wake up in the middle of the night, if the rocks fall or the sticks break, they run. There are no friends in this world. "I live in the office." I can't sleep well, and I agree with the crispy of the subdue.

Cyrus Kochée (Chili Vawa Apaches): Contrary to the emotions that Jeronimo had, the wisdom of the Chilicawa tribe was part of his life. I think the wisdom has finally won. So he negotiated with the cavalry.

The narrator Jeronimo and his group are sent to the prison in Florida. The president himself decides when they can return home. As the negotiations proceeded, the Chili Cawa knew that the American side had decided to export the tribes. Even those who lived peacefully in scouts and turkey creeks were sent to Florida. "My wife and children have been caught. I love them." The Chiselicawa tribe has begun to surrender one by one. Jeronimo has finally surrendered.

Robert Jeronimo (Gelonimo's grea t-grandson): Family. This is a fair. Others are secondary.

Michael Darou (Fort Silk tribal historian): Our history is all of which are mostly parent and child, cousin, uncle aunt, grandparents, and grandchildren. All of them are essential for the Apache community. And the men did not exist in isolated.

Narrator: On September 8, 1886, Jeronimo and one of them boarded a train to Florida. Like most of the Chisalikawa tribe, Jeronimo had never stepped into the train and had never left the southwest.

Elvis Huger (granddaughter of Kochise): I put my grandparents and their children on that train. It's not their fault.

Cyrus Coke (Chilicafua Apache): The Apaches on that train felt that their era was over and no n-Indians could be extinct. This was also a no n-Indian world tactic. Narrator "One of the scouts said." If you get up in the middle of the night, if the rocks fall or the sticks break, you will run. There are no friends in this world. "I live in the office. "No one is disturbed. I can sleep well.

Robert Jeronimo (Gelonimo's grea t-grandson): Family. This is a fair. Others are secondary.

Narrator: On September 8, 1886, Jeronimo and one of them boarded a train to Florida. Like most of the Chisalikawa tribe, Jeronimo had never stepped into the train and had never left the southwest.

Elvis Huger (granddaughter of Kochise): I put my grandparents and their children on that train. It's not their fault.

Cyrus Coke (Chilicafua Apache): The Apaches on that train felt that their era was over and no n-Indians could be extinct. This was also a no n-Indian world tactic. "One of the scouts said." If you wake up in the middle of the night, if the rocks fall or the sticks break, they run. There are no friends in this world. "I live in the office." I can't sleep well, and I agree with the crispy of the subdue.

Robert Jeronimo (Gelonimo's grea t-grandson): Family. This is a fair. Others are secondary.

Narrator: On September 8, 1886, Jeronimo and one of them boarded a train to Florida. Like most of the Chisalikawa tribe, Jeronimo had never stepped into the train and had never left the southwest.

Elvis Huger (granddaughter of Kochise): I put my grandparents and their children on that train. It's not their fault.

Cyrus Coke (Chilicafua Apache): The Apaches on that train felt that their era was over and no n-Indians could be extinct. This was also a no n-Indian world.

Narrator When they finally arrived, Geronimo's group was imprisoned along with the Chiricahuas of Turkey Creek and scouts who had served the U. S. Army. The entire Chiricahua tribe numbered fewer than 500, a quarter of the number who had lived free in Cochis' time. All paid a terrible price for Geronimo's brave but stubborn resistance. Families were separated, the men taken to Fort Pickens, the women and children to Fort Marion, more than 300 miles away. Almost immediately, the prisoners began to die of malaria and other tropical diseases.

Robert Geronimo (Geronimo's great-grandson): The humidity, the heat, even the bugs, the mosquitoes, everything was different. It was miserable for them.

Narrator Within three years, 119 people had died, including Geronimo's wife and four-year-old daughter.

Oliver Engedi (Chiricahua Apache): I should say that when America was about to put the final knife into the heart of our people.

Narrator: The government authorities took the Chiricahua children to boarding schools in Pennsylvania. They cut their hair, forbade them to speak the Apache language, and tried to convert them to Christianity.

Michael Darrow (Fort Sill Tribal Historian): The people told us: "This is the end. There's no turning back. There's no turning back."

Robert Haozus (Chiricahua Apache): They were taught how to be Westerners, how to deny their religion, how to deny their own authority. How to reject the authority of the elders.

Narrator: Tuberculosis was rampant in the boarding schools. Only the children, who were already dying, returned to their families. After just under two years in Florida, the entire Chiricahua tribe was sent to internment camps in Alabama and then to Fort Sill in Oklahoma. In total, they spent 27 years in captivity.

Chricahua Apache, Anita Lester: It's sad what the government did. And in a way, they should be held accountable.

Narrator: When the federal government finally freed the Chiricahuas in 1913, the state of Arizona refused to let them return.

Narrator: When they finally arrived, Geronimo's band was imprisoned along with the Chiricahuas from Turkey Creek and the scouts who served with the U. S. Army. The entire Chiricahua tribe numbered fewer than 500, a quarter of the number who had lived free in Cochis' time. All paid a terrible price for Geronimo's brave but stubborn resistance. Families were separated, the men taken to Fort Pickens and the women and children to Fort Marion, more than 300 miles away. Almost immediately, the captives began to die of malaria and other tropical diseases.

Robert Geronimo (great-grandson of Geronimo): The humidity, the heat, even the bugs, the mosquitoes, everything was different. It was horrible for them.

Narrator: Within three years, 119 people died, including Geronimo's wife and his four-year-old daughter.

Oliver Engedi (Chiricahua Apache): I should say that this is when America tried to put the final knife into the heart of our people.

Narrator: The government authorities took the Chiricahua children to boarding schools in Pennsylvania. They cut their hair, forbade them from speaking the Apache language, and tried to convert them to Christianity.

Michael Darrow (Fort Sill tribal historian): The people told us: "This is the end. There's no turning back. There's no turning back."

Robert Haozus (Chiricahua Apache): They were taught how to be Westerners, how to deny their religion, how to deny their own authority. How to reject the authority of their elders.

Narrator Tuberculosis was rampant in the boarding schools. Only the children who were already dying returned to their families. After just under two years in Florida, the entire Chiricahua tribe was sent to an internment camp in Alabama and then returned to Fort Sill in Oklahoma. In total, they spent 27 years as prisoners of war.

Chricahua Apache, Anita Lester: It's sad what the government did. And in a way, they should be held responsible.

Narrator When the federal government finally freed the Chiricahua tribe in 1913, the state of Arizona refused to let them return. Narrator When they finally arrived, Geronimo's band was imprisoned along with the Chiricahuas of Turkey Creek and the scouts who served in the U. S. Army. The entire Chiricahua tribe numbered less than 500, a quarter of the people who had lived free in Cochise's time. All paid a terrible price for Geronimo's brave but stubborn resistance. The families were separated, the men taken to Fort Pickens and the women and children to Fort Marion, more than 300 miles away. Almost immediately, the prisoners began to die of malaria and other tropical diseases.

Robert Geronimo (great-grandson of Geronimo): The humidity, the heat, even the bugs, the mosquitoes, everything was different. It was miserable for them.

Narrator: Within three years, 119 people had died, including Geronimo's wife and four-year-old daughter.

Oliver Engedi (Chiricahua Apache): I should say that this was the moment when America tried to put the final knife into the heart of our people.

Narrator: The government authorities took the Chiricahua children to boarding schools in Pennsylvania. They cut the children's hair, forbade them from speaking the Apache language, and tried to convert them to Christianity.

Michael Darrow, Fort Sill tribal historian: The people told us: "This is the end. There's no turning back. There's no turning back."

Robert Haozus, Chiricahua Apache: They were taught how to be Westerners, how to deny their religion, how to deny their authority. How to reject the authority of their elders.

Narrator: Tuberculosis was rampant in the boarding schools. Only the children, who were already dying, returned to their families. After just under two years in Florida, the entire Chiricahua tribe was sent to a camp in Alabama and then returned to Fort Sill in Oklahoma. In total, they spent 27 years as prisoners of war.

Chricahua Apache, Anita Lester: It's sad what the government did. And in a way, they should be held responsible.

Narrator: Even when the federal government finally freed the Chiricahuas in 1913, the state of Arizona refused to let them return.

Michael Darrow, Fort Sill racial historian: Most Americans don't know that a race of people was incarcerated because of who they were, not because they did anything wrong.

Elim Poon - Journalist, Creative Writer

Last modified: 27.08.2024

Fearing the city would become the American epicenter of the disease, health officials America First" - that we continue to wrestle with to this day. Fly with. PBS's American Experience and 'Geronimo,' also aired in as part of PBS's special series on Native American history, 'We Shall Remain. From the award-winning PBS series American Experience comes We Shall Remain, a provocative multi-media project that establishes Native history as an.

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