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Choctaw Traditions

It is stated of the Papagoes,1 that an ancient tradition of their tribe proclaims the coming of a Messiah by the name “Moctezuma.” They affirm that, in the ancient past, he lived in Casa Grande, the famous prehistoric temple on the Gila River; that his own people rebelled against him and threatened to kill him, and he fled to Mexico. But before leaving them he told them that they would experience great afflictions for many years, but eventually, at the time of their greatest need, he would return to them from the east with the rising sun; that he would then cause the rain to fall again upon their arid country, and make it bloom as a garden, and make his people to become the greatest on earth. Therefore, when Montezuma arrives, that he may see all the doors open and none closed against him, this humble people, with a pathetic faith, make the only entrance to their houses toward the east and leave the door always standing open that their Messiah may enter when he comes. During the years 1891, 1892 and 1893, a three years drought had destroyed their crops, dried up their water, cut off their supply of seeds, and killed great numbers of their cattle. Truly it was the time of their greatest suffering, and surely Montezuma would now come to their rescue; and it was enough to move the heart of the most obdurate infidel, to see the people ascending just before sunrise to the top of the surrounding hills and look anxiously toward the rising sun for Montezuma, until disappointment usurped the place...

Mr. John Lolorias, a Papagos Indian Speaks

Fourth session, Thursday night, October 17. Mr. John Lolorias, an Indian student from Hampton, was invited to speak Mr. Lolorias. My being called on to speak before these great men and public speakers reminds me of a story. An old Indian was once invited to a prayer meeting, and the white men made him understand that they wanted him to pray. So the old Indian got up and said, “O, Lord, January, February; January, February,” and he kept on repeating those two names of the months till finally someone motioned to him to sit down. Then a white man said, “We have seen how honestly and earnestly our Indian friend has tried to take part in this meeting, and even if those two words which he spoke do not make us understand what is in his mind, we do understand that he no longer means to shoot anyone with his bows and arrows or to scalp anyone; that he is our friend.” So while I shall try to tell you in a few and simple words a little about my own people, I hope, in spite of the imperfection of my speech, you will catch some idea of what I shall try to tell you. My people, the Papago, live in Arizona. Nothing was known about them till a few years ago, when they got into trouble with the Mexicans. They lived on their own land. I call it my home because I was raised there; but any white man has as much right to call that place his home as I have, because that land is open to...

Papago Indians

Papago Indians. Signifying “bean people,” from the native words paphh, “beans,” and  óotam, “people.” Also called: Saikinne, Si’-ke-na, Apache name for Pima, Papago, and Maricopa. Táh’ba, Yavapai name. Teχpamais, Maricopa name. Tóno-oōhtam, own name, signifying “people of the desert.” Vidshi itikapa, Tonto name. Papago Connections The Papago belong to the Piman branch of the Uto-Aztecan linguistic stock and stand very close to the Pima. Papago Location In the territory south and southeast of the Gila River, especially south of Tucson; in the main and tributary valleys of the Santa Cruz River; and extending west and southwest across the desert waste known as the Papaguerfa, into Sonora, Mexico. Papago Villages Acachin, location uncertain. Alcalde, probably in Pima County. Ana, probably in Pima County. Anicam, probably in Pima County. Areitorae, south of Sonorita, Sonora, Mexico. Ati, on the west bank of Rio Altar, between Uquitoa and Tubutama, just south of the Arizona boundary. Babasaqui, probably Papago, 3 miles above Imuris, between Cocospera and Magdalena, Sonora, Mexico. Bacapa, in northwestern Sonora, Mexico, slightly southeast of Carrizal. Baipia, slightly northwest of Caborca, probably on the Rio Altar, northwestern Sonora, Mexico. Bajfo, location uncertain. Batequi, east of the Rio Altar in northwestern Sonora, Mexico. Boca del Arroyo, probably in Pima County. Caborica, on the Gila River. Caca Chimir, probably in Pima County. Cahuabi, in Arizona near the Sonora border. Canoa, between Tubac and San Xavier del Bac, on Rio Santa Cruz. Casca, probably in Pima County. Charco, probably identical with Chioro. Chiora, probably in Pima County. Chuba, location uncertain. Coca, location uncertain. Comohuabi, in Arizona on the border of Sonora, Mexico. Cops, west of...

Papago Tribe

A Piman tribe, closely allied to the Pima, whose original home was the territory south and south east of Gila River, especially south of Tucson, Arizona, in the main and tributary valleys of the Rio Santa Cruz, and extending west and south west across the desert waste known as the Papaguería, into Sonora, Mexico

Miss Frances Sparhawk and The Indian Industries League

Fourth session, Thursday night, October 17. After some singing by Rev. Frank Wright, the Conference was called to order by the Chair at 8 p. m. Miss Frances Sparhawk was invited to speak on Indian industries. The Indian Industries League. By Frances Sparhawk. The object of the league is to open individual opportunities of work to individual Indians, and to build up self-supporting industries in Indian communities. In many communities the native Indian industries are especially adapted to this purpose. The league, in fostering these and other industries, holds it of the first importance to replace the desultory work of the Indians by the regularity of the white man’s occupation, that habits of industry may be attained. And it will labor to that end. The league has been in communication with the honorable Commissioner of Indian Affairs, with Government matrons, and with missionaries upon the reservations, and others, to learn the opportunities for systematic industrial work among the Indians. In 1889, by a loan of money to the famous workers among the Cheyenne and Arapahoe at Colony, Oklahoma the Rev. and Mrs. Walter C. Roe the league stimulated that industry just at the time that it most needed help. Since then the league has secured for this beadwork, from a large Boston firm, orders to the amount of almost $1,000, with prospect of continuance of orders. Also, by teaching the Indians how to adapt the moccasin to the white man’s instep it has developed the moccasin among the whites from an article for curio lovers to a practical foot gear, and so a constant industry. The league has built...

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