Page Title

AN OVERVIEW OF THE OMAHA NATION
By Wayne Tyndall, Tribal Elder and Historian

Background Early Whereabouts Omaha Hu'Thuga
Religion Secret Societies Inter-Tribal Relations
Ponca Removal Great Land Cession Violation of Human Rights
Public Law 280 Trust Relationship A Sovereign Nation
Today's Tribal Government
Omaha Tribal Enrollment

BACKGROUND
As an enrolled Omaha, I shall attempt to provide to the reader a historical biographical perspective of the Omaha Nation and how it
came into existence over the last several centuries.
During the 20th century, we have had the fortune to learn much about our early migrational and historical patterns of the Omaha
Nation through available documents and extensive research undertaken by scholars that have come to light in the past half century.
Over time, many people have become interested in different aspects of the Omaha culture, people (personalities) and lifestyle.
These dedicated people, including the attorneys who in the 1940’s compiled the briefs for monetary claims against the government
for treaty violations, have undertaken extensive research studies of the treaties, land allotments, early culture and traditions,
government and tribal movement and living patterns, relating to health, social, welfare and educational changes over the past four
hundred years.
With this available information, several scholars have compiled books, narratives and reports dealing with the Omahas. With all
these data being available to read and summarize, one can acquire a comprehensive background on the Omaha Nation's past and
contemporary role in today's society.
To understand and appreciate the role the Omahas have played in pre-Columbian times, one must undertake a thorough study of
the Omaha people and their way of life. The most comprehensive treatise was done just before the turn of the last century by Alice
C. Fletcher and Francis LaFlesche, he, himself, an Omaha Indian. It is important to point out that all the negative things ever written
about the Omahas were creations invented by ignorant people.
The Omahas lived a ceremonial life. They comprehended a spiritual connection with the Great Unseen Power unknown by any other
civilization past or present.

--------------------------------------------------------------------------------

EARLY WHEREABOUTS
We know that the Omahas came from an ancient societal culture and according to tribal teachings the Omahas, then called the
Great Honga (Leaders) Nation, in historical times, lived somewhere on the eastern seaboard of the now United States, in the vicinity
of where lies North Carolina but eventually this Nation of fifty thousand strong wandered westward (early 1200’s) over the vast
mountains into the Ohio valley where they last remember living and "becoming a strong and great Nation, constructing great
earthen mounds and temples where they did worship."
Later, as the Great Honga Nation, together with the Quapaw, Osage, Kansa and Ponca, migrated down the Ohio and Illinois rivers,
reaching the Mississippi river when the Quapaw ["those going down stream," as their name so implies] were the first to separate
from the main body politic, by going down the Mississippi river into the now Arkansas. Then the Osage somehow fell by the wayside
in the present-day Missouri region while the Kansa remained until reaching the Kaw (their namesake) river where it enjoins the
Missouri river and then they scattered onto the plains of Kansas, "becoming a warlike sub-tribe."
The Omahas meaning ["those going upstream"] were always in possession of the sacred relics [covenants with the Great Unseen
Power - Source of All] and continued their journey into Iowa and on up into Minnesota together with the Ponca, the only ones still
remaining with the Omahas. Finally in the early 1700s, the Poncas remained along the Niobrara river, while the Omahas continued
southward into what is now Nebraska.
The Iowa, a remnant tribe, for protection kept near the Omahas in their migration pattern. Upon reaching Nebraska along the
Missouri river, the Omahas built their earth lodges (borrowed from their new neighbor the Pawnee) and cultivated the land. This was
a beautiful land of blue smoky hills with fresh spring water to drink and the nearby Ne shuda (Smoky waters) for bathing and fishing.
The high bluffs also served as a permanent home where the Omahas gardened in the many valleys along streams raising corn,
beans, squash and melons, with the buffalo ranges to the far west where they went on two separate annual hunts and where they
also gathered different foods and medicines and held their great religious ceremonials.

--------------------------------------------------------------------------------

OMAHA HU'THUGA (The Great Tribal Circle)
On buffalo hunts, the Omahas camped in the Hu'thuga (great tribal circle) and performed the ancient ceremonials and rituals in
thanksgiving to the Great Unseen Power. This large circle of tipis consisted of ten clans, each with four sub-clans which comprised
the earth and sky people and the three holy tents, containing the White Buffalo robe, the sacred Pole and the sacred Tent of War--all
instruments used in ceremonial rites connecting the people to the Great Unseen Power through the cosmic forces and earth's life
forms.

--------------------------------------------------------------------------------

RELIGION
The Omahas have always believed in the Great Unseen Power--the Source of All who comes before everything visible and invisible.
The Great Wakonda, as this God is called, is neither male or female as we determine gender. The Omaha people feel that their
God Wakonda is a kind God and will save everyone no matter what sins we may have committed. The God the Omahas believe in
will not burn a person for eternity. The Omahas believe that we cannot speak in His behalf and tell others that Wakonda will do
wrong to us for revenge. The spirit, we are told, can penetrate the sun and withstand cold and intense heat and survive. The spirit
will live on throughout eternity with the Great Unseen Power. The Omahas further believe that there are seven heavens, including
our earth, that we must visit before finally finding our place in the vast kingdom of Wakonda. The cosmic forces and the animal
kingdom carry messages to and from the Great Unseen Power and our prayers are carried to him by way of the sacred Pipe. The
Omahas believe that man must live a ceremonial life--practicing his religion from morning to night and living in harmony with all
creatures of the world as well as the earth itself. Through fasting man can receive special rights bestowed by Wakonda to serve
fellow man in health and spiritual well-being.
Several Christian faiths count members of the Omaha tribe and many tribal members belong to the Native American Church. Many
Omahas live by their tribal culture and practice ancient traditions handed down from generation to generation while living in a
contemporary and competitive world. The Omahas believe that it is good for the whole of mankind to have a spiritual philosophy that
they live by.

--------------------------------------------------------------------------------

SECRET SOCIETIES
Among the Omaha Nation is a well kept secret of those society members that took their knowledge of these rites to the grave. Reo
Fortune, a prominent anthropologist in his day (1930) came to the Omaha Reservation with Margaret Mead. Fortune wrote The
Secret Societies of the Omahas while Dr. Mead wrote a book that summer on the Omahas labeled The Changing Culture of an
Indian Tribe. Before her trip she had visited the Bureau of Indian Affairs office in Washington, D.C., and told them she had planned
to do a social study on an Indian tribe which was in transition. Her advice was that she should go visit the Omahas in Nebraska who
seemed to be the people she was talking about. They had reluctantly given up their traditional way of life and under the Allotment
Process were forced into becoming farmers, and today were expected to be living as prosperous farmers in the middle of white
settlers.
It was in the early 1930’s and the Omahas were in the middle of the great depression, having lost most of their allotted lands due to
taxation imposed by the state of Nebraska. If it wasn’t for the wild game they would have perished. There was an ongoing drought at
the same time which made matters worse. The government shipped in elk carcasses by railroad car, but the Omahas would not eat
them due to strong taboos the ten clans still followed. Only the hungry dogs ate them. Many Omahas, especially the old and the
children, died from the flu and respiratory diseases. This writer had twin brothers die at birth in 1934 due to starvation. Once again it
was a sad time for the Omahas. Some of the older Omahas went out into the woods and gleaned spores, a kind of fungus, to cook
as food. Without their native foods, the ability to live off the land became difficult and many died because of this. The gardens they
tilled were wilted and burned to the ground by the blazing sun, and the scorching winds brought dark clouds of locust by the
wavesful to eat any vegetation that remained including the wooden handles of hoes and rakes.
Most of the medicine men had long ago gone to the spirit world and so no one was left to do the sacred dance to bring the rains.
Consequently, even after the weather had changed and things began to get better, the Omahas of that generation never fully
recovered and became apathetic, complacent, and resigned to fate.
Today I think about my grandparents and great-grandparents and wish they still lived at the old homestead so I could take food to
them and hand them some money for their modest needs. But they are gone forever. My consolation is that I can still help some
needy families, ones that are lonely or lost, but still living here. Perhaps I can still put sacred food out for the spirits to know that I still
remember and care about them wherever they now live. The wind will carry my thoughts to them and the animals will witness what I
have done.
Dr. Fortune interviewed many older Omahas about the social secret societies that were still alive at that time. Unfortunately, he only
got fragmented information, and to begin with he had preconceived notions that it was all superstition and fable, but not the truth.
I have been told by my father and mother about one of the last marble society meetings that took place at the Horse Head Lodge in
1934. My grandfather, Walter Tyndall, a traditional medicine doctor of the Omaha Nation, was a member in good standing of the
marble/pebble society, which was the only true secret society of the Omahas. The shell society was borrowed from the Great Lakes
region from an Algonquian tribe that lived in Minnesota at that time.
My grandfather directed my father and my mother to take him in a horse and buggy to the Lodge where this meeting was to take
place. It was evening and somewhat cold out as they drove some four miles to this spot. Others of that secret society were already
there judging from the horse and wagons lined up on a hitching rail. Grandfather, of the Elk Clan, got off the spring buggy with his
sacred items and entered the lodge. Father and mother later told that they believed grandfather wanted to initiate them into the
society but somehow felt that they did not take him up on his suggestion.
While father and mother waited in the buggy, the two horses began to get spooked and seemed restless. Strange animal sounds
came from the lodge. They heard bears growling, coyotes and wolves crying, and elk locking antlers probably in a mock fight. They
soon saw different colors of flashing lights (red, blue, and green) coming from the doorway. These lights were almost electrical.
They said they were fearful that the horses would run away and leave them stranded away from home.
Soon enough grandfather came out of the lodge but said nothing. The only thing my parents could know was from what they heard,
realizing that something supernatural was taking place during one of the last ancient rites taking place by the old Omahas who
practiced transfiguration in their ceremonials.

--------------------------------------------------------------------------------

INTER-TRIBAL RELATIONS WITH SURROUNDING NATIONS
The buffalo chase took the Omahas on long journeys to the west where en route they "pipe danced" with long time friends and allies
such as the Pawnee, Oto, Missouria and Iowa. The relationship with the seven (camp fires) Sioux bands were not always friendly
although the language had some similarities of a relationship long ago passed, but many wars and battles did take place between
the two Nations. The Poncas who by now were considered only cousins to the Omahas keep in touch and to this day share culture
and traditions as in days of old.

--------------------------------------------------------------------------------

PONCA REMOVAL FROM HOMELAND
The Poncas' tragic removal to Oklahoma in the late 1870’s and the return of Ponca Chief Standing Bear's band in 1878 stands as a
lasting testament to the struggles and sacrifices of Native Americans throughout the land. The Poncas had turned their backs on
the Sacred Pole and were forevermore locked out of the Hu'thuga.
The famous Susette "Bright Eyes" LaFlesche Tibbles (1854-1903), herself an Omaha/Ponca Indian, was instrumental in securing
justice for the band of Poncas under Chief Standing Bear when his famous trial was held in 1879 at federal district court in Omaha,
Nebraska, where federal judge Hon. Dundy handed down a judgment that determined the Poncas were "human beings" and
entitled to receive equal protection and justice in a court of law. The federal court's decision in the case of the Ponca Nation vs. the
United States government in federal district court in 1879 set a landmark ruling that affected all Native Americans in issues of civil
rights and established fair treatment for them under due process guaranteed by virtue of citizenship of the United States thereby
enjoying duel citizenship status.

--------------------------------------------------------------------------------

GREAT LAND CESSION
The Omahas by several land cession treaties beginning in the early 1800’s, ceded more than 11 million acres of land to the United
States of America with a promise of government protection and payment in annuities, money and medical and health services for
generations to come. In keeping with the obligations and honoring this contract, the federal government continues to offer these
services to many recognized Indian tribes throughout Indian country. Many outsiders want these treaties abrogated but don't
understand the legal ramifications. It would cost more for the government to settle with the Indian tribes and end the long-standing
treaty commitments than to continue providing the tribes with federal dollars. Many tribes contend that the government is obligated
to honor its treaties "for as long as the river flows and the grass grows," and/or until there are no more enrolled Indians left.

--------------------------------------------------------------------------------

VIOLATION OF HUMAN RIGHTS
Many states with Indian populations will not provide equal protection or extend equal services to them because they feel the
government is responsible to cover these costs while at the same time doing what they can to superimpose their government over
the Indian reservation and its people. Indian people must live under this constant threat and pressure to even survive, let alone be
on guard to protect their rights by a greater power to whom they are at their mercy.

--------------------------------------------------------------------------------

PUBLIC LAW 280
The Omaha Tribal Council of the federal Corporation of the Omaha Tribe of Nebraska and Iowa, Inc., did under the intimidation and
duress of the Congress of the United States through passage on August 15, 1953, the Public Law 280 relinquished jurisdiction of
enrolled tribal members with respect to offenses committed by or against such members throughout "all Indian country within the
State of Nebraska"; however, such jurisdiction at the Omahas' own insistence was reinstated in November 1970 through the
process of retrocession under the provisions of the 1968 amendment to the Civil Rights Act. This brought legal appeal by the state
of Nebraska but to no avail. No longer could they discriminate against the Omaha Nation and violate the civil rights of its people. The
Omahas were no longer oppressed and began to move forward in their lives. This change lifted a burden from the Omahas but
went heavy on the non-Indian who could no longer exercise wrongful acts on the Omaha Nation.

--------------------------------------------------------------------------------

TRUST RELATIONSHIP WITH UNITED STATES GOVERNMENT ACCORDING TO TREATY TERMS AND CONDITIONS
Many non-Indian citizens from across the land do not understand the sacred relationship between Indian tribes, nations and bands
and the United States government. Consequently, many misunderstandings evolve that cause issues to end up in federal court for
litigation. The tribes, nations or bands according to the many treaties enacted as sovereign nations with equal rights as states but
many politicians and special interest groups think that the tribes, nations and bands should be under state jurisdiction and
subsequently have their special treaty rights abrogated but it is not all that simple. Many tribes, nations and bands, own vast land-
holdings with valuable water rights, mineral deposits and timberland that belong to them since time immemorial. Many court cases
have ended up in the supreme court to decide the outcome. As nations within the United States, the Native Americans have freedom
to live as quasi-independent entities with the right of self-government.
The Native Americans across the land are always under attack by some politician under pressure from some special interest group
seeking ways to take land, water, mineral, hunting, or fishing rights. Today many states are working to keep Indian gaming from
being allowed in certain states and are constantly working to tax Indian land or take possession thereof.

--------------------------------------------------------------------------------

A SOVEREIGN NATION
The ancestral native people who were first recorded living in the Ohio valley were to later become known as the "Maha," or
"Umonhon ("Omaha"). They were then and remain today a distinct sovereign Nation, with their own distinct social, economic,
political, legal, cultural and spiritual patterns.
At its insistence the Government of the United States through a series of Treaties as authorized under its Constitution entered into a
formal relationship with the Maha Nation as early as July 18, 1815, when the Mahas under Article 3 of what was to be called the
"Portage Des Sioux" Treaty, did so "....hereby acknowledge themselves and their tribe or nation to be under the protection of the
United States, and of no other nation, power, or sovereign, whatsoever." The Mahas had earlier made treaties with Spain and
France that amounted to agreements of "friendship and peace." In addition, the Mahas had even earlier contact in trade with the
Great Britain.
The Government of the United States again at its own discretion continued from 1815 through 1865 to engage the sovereign Maha
nation through a series of Treaties of which the provisions therein contained by virtue of both authorization and existence under the
U.S. Constitution were construed by that Government to be equal in status, you could say equivalent to its own Constitution on a
government to government basis. Over the years once these treaties were in place, the meaning of them were downplayed to the
extent of being almost insignificant and without validity.
But the U.S. Government still honors them piecemeal through annual appropriations insofar as the Congress enacts public laws for
the benefit of recognized Indian nations, tribes, and bands and (urban) Indian organizations. Special interest groups usually in the
western states lobby the western congressional representatives to abrogate the treaties so they could have access to the
remaining minerals, timber and water rights still under ownership of any particular Indian nation. This effort is constantly being
attempted, actually to strip tribal governments from self-governance. These goals will someday be reached and the impact and
results to Indian nations will be devastating. Congress needs to enact a law once and for all to stop further eroding of Indian rights.
These evil forces say they want the recognized Nations to be equal citizens but the plan still calls for elimination of the Indian race.
The war with the white man continues. In order for Native Americans to survive, one would have to pretend he is "white" and no
longer be able to live together as a group but separate and live only to attain self-wealth. We ask, why would a Native American once
having all his possessions taken away from him under the name of "manifest destiny" want to spend the remainder of his life trying
to recapture a small pittance of what he once owned? If one loses all but his soul, why would he seek to reclaim his losses on
mother earth? It is not to be owned but borrowed while one is alive.
The Government of the United States, continuing at its insistence, did so engage the sovereign Maha Nation as early as October 6,
1825, to enter into what was to be labeled the "Fort Atkinson Treaty"; whereby under Article 1: "It is admitted by the Maha tribe of
Indians, that they reside within the territorial limits of the United States, acknowledge their (the United States) supremacy, and claim
their protection. That the said tribe also admit the right of the United States to regulate all trade and intercourse with them."
Continuing under Article 2 of said Treaty, "The United States agree to receive the Maha tribe of Indians into their friendship and
under their *protection, and to extend to them, from time to time, such benefits and acts of kindness as may be convenient, and
seem just and proper to the President of the United States."
(*Footnote: During this era the Omahas were left without protection but being unarmed many did suffer death by wars and rumors of
war with other tribes.)
It is a matter of record that the provisions contained in all the valid, binding treaties entered into between the Government of the
United States and the sovereign Maha Nation, including those of the Portage Des Sioux Treaty of July 18, 1815; the "Treaty with the
Mahas" of September 3, 1820, and the Fort Atkinson Treaty of October 6, 1825, were so entered into by the aforesaid parties prior to
the decision of the United States Supreme Court rendered in "Cherokee Nation v. Georgia" (1831), when the aforementioned Court
redefined and reinterpreted both such past and future relations among all the so-called "Indian tribes" then present within the
territorial boundaries of the United States as being "dependent domestic nations," as if "(t)heir relation to the United States
resembles that of a ward to his guardian."
All subsequent treaties entered into, again at its continuing insistence, between the Government of the United States and this
(definition) "domestic dependent nations" of the Maha, including those of "The Platte Purchase" of October 15, 1836; the "Treaty with
the Omaha" of March 126, 1854; and finally the last "Treaty with the Omahas" of March 6, 1865, reaffirming the aforesaid relationship
between the two sovereigns as established by Article 3 of the Portage Des Sioux Treaty (1815), as noted in Article 1 and 2 of the Fort
Atkinson Treaty (1825), and Article 10 of the Treaty of the Omaha (1854), in part reads: "The Omahas acknowledge their
dependence on the Government of the United States, and promise to be friendly with all the citizens thereof...." At this time the British
were vying for government to government relations with Indian nations, bands or tribes.
As recently as May 14, 1998, the Executive Branch of the Government of the United States, through an Executive Order issued by the
President of the United States, William J. Clinton, reaffirms this "unique legal relationship with Indian tribal governments," as noted
in the opening paragraph of the aforesaid Order, quoted below:
"The United States has a unique legal relationship with Indian tribal governments as set forth in the Constitution of the United
States, treaties, statutes, Executive Orders and court decisions. Since the formation of the Union, the United States has recognized
Indian tribes as domestic dependent nations under its protection. In treaties, the U.S. as a Supreme Nation, has guaranteed the
right of Indian tribes to self-government. As domestic dependent nations, Indian tribes exercise inherent sovereign powers over
their members and territory. The United States continues to work with Indian tribes on a government to government basis to
address issues concerning Indian tribal self-government, trust resources, and Indian treaty and other rights."

--------------------------------------------------------------------------------

TODAY'S TRIBAL GOVERNMENT
The Omaha Nation (Tribe) of Nebraska and Iowa, Inc., is a Federally-recognized Indian Tribe pursuant to Section 16 of the Act of
June 18, 1934 (48 Stat. Sec 984), codified as 5 U.S.C. 476 seq., as amended by the Act of June 15, 1935 (49 Stat. Sec 378); a
Constitution and By-laws establishing a Board of Directors of the Corporation of the Omaha Tribe of Nebraska, ratified by the
enrolled members of the Omaha Tribe of Nebraska on February 15, 1936 and approved by the Secretary of the Interior on March 23,
1936, as amended on July 9, 1954; October 22, 1966; December 30, 1981; and again on August 19, 1988, respectively.
Today the Omahas are governed under the Indian Reorganization Act and enjoy self-government with an elected tribal council as
the governing authority and a federal court system. The tribal council controls several business enterprises, casino, clinic and
nursing home, and law and order operations to name but a few services. The tribal council contracts with the IHS, BIA and state
agencies in providing self-determination social and prevention services to its people.

--------------------------------------------------------------------------------

OMAHA TRIBAL ENROLLMENT
There are more than 5,200 enrolled Omaha tribal members with most of them living on the reservation. A public school in Macy and
one in Walthill, with a community junior college in Macy, provide the educational needs for the Omahas. Other off-reservation
boarding schools of higher learning are available to the Omaha student. The Omahas are at liberty to leave the reservation at any
time but often lose benefits for not being a bona fide resident.