Chief Pocatello, a name that resonated with both fear and respect throughout the 1860s, emerged as a prominent figure in the tumultuous landscape of the American West. Mormon leaders, Indian agents, and army officers stationed in the Salt Lake area frequently discussed his "exploits" as the leader of a band of Shoshone Indians often branded as outlaws. However, the narrative surrounding Chief Pocatello is far more complex than a simple tale of lawlessness. It’s a story of survival, resistance, and the desperate struggle of a people facing the relentless encroachment of a foreign culture.
Born around 1815 in the Grouse Creek region of what is now northwestern Utah, Chief Pocatello inherited a world already undergoing dramatic transformation. The Shoshone people, who had long inhabited the vast stretches of the Great Basin, found their traditional way of life increasingly threatened by the arrival of settlers and the burgeoning westward expansion. These newcomers brought with them not only new settlements but also a fundamentally different understanding of land ownership and resource management.
Before the Mormon arrival, Pocatello rose to prominence as a headman within his band of Shoshones. He possessed a keen understanding of the land, the movements of game, and the intricate social dynamics of his people. This knowledge would prove invaluable as he navigated the increasingly complex and dangerous world that was unfolding.
The discovery of gold in California in 1848 triggered a massive influx of migrants heading west, transforming established trails like the California Trail, the Salt Lake Road, and the Oregon Trail into bustling arteries of commerce and migration. This surge in traffic placed immense pressure on the already strained resources of the region. Settlers began converting traditional Shoshone hunting grounds into farmland, disrupting established migration patterns of game animals and decimating the grasslands that sustained them.
As the Shoshone way of life deteriorated, tensions inevitably escalated. Incidents of conflict between settlers and indigenous populations became increasingly frequent, often fueled by misunderstandings, cultural differences, and the fundamental competition for resources. Pocatello’s band, in particular, found itself increasingly embroiled in these conflicts. While often portrayed as the aggressors, the Shoshone, under Chief Pocatello’s leadership, frequently viewed their actions as retaliatory measures, driven by a desperate need to secure their survival and protect their ancestral lands.
These "retaliatory" actions, which included raiding settlements and immigrant trains, were not acts of wanton violence, but rather desperate attempts to secure resources, demonstrate their resolve, and, ultimately, demand equal and humane treatment. The Shoshone witnessed the destruction of their hunting grounds, the decimation of game populations, and, tragically, the loss of their own people in unprovoked attacks by settlers. In their eyes, they were not engaging in acts of aggression but rather defending their right to exist.
Brigham Young, the leader of the Mormon Church, recognized the growing unrest and attempted to appease Pocatello’s group by offering food and supplies. However, these efforts proved insufficient to address the underlying issues of land encroachment and resource depletion. Furthermore, the arrival of Johnston’s Army in Utah Territory in 1858, ostensibly to quell Mormon resistance, further heightened tensions and anxieties among the Shoshone, who feared the increasing presence of the United States military.
While Chief Pocatello did lead raids that resulted in the deaths of settlers and immigrants, he maintained that such violence was a direct consequence of the provocations and injustices suffered by his people. He saw himself not as an outlaw, but as a defender of his people’s rights and way of life. His actions were driven by a desire to protect his band from starvation, displacement, and cultural annihilation.
The simmering conflict eventually reached a boiling point in January 1863, when Colonel Patrick Edward Connor, commanding officer of Fort Douglas, led a detachment of soldiers on a punitive expedition against the Shoshone. Connor’s objective was to "chastise" the Shoshone and send a clear message that resistance would not be tolerated.
Fortunately for Pocatello and his people, they received advance warning of Connor’s approach and managed to escape just a day before the soldiers arrived. This escape spared them from the horrific Bear River Massacre, one of the deadliest massacres of Native Americans in United States history. Connor’s men, fueled by a thirst for revenge and a desire to eliminate the perceived threat posed by the Shoshone, indiscriminately slaughtered hundreds of men, women, and children.
Despite escaping the massacre, Pocatello and his band remained under constant pursuit by the U.S. Army. The relentless pressure and the growing realization of the futility of armed resistance eventually led Pocatello to sue for peace. He recognized that the Shoshone were vastly outnumbered and outgunned, and that continued conflict would only lead to further suffering and destruction.
In a desperate attempt to alleviate the widespread hunger and despair among his band, Chief Pocatello reluctantly agreed to relocate to the Fort Hall Reservation in Idaho. The U.S. government promised to provide annual supplies worth $5,000 to help the Shoshone transition to reservation life. However, these promises were rarely fulfilled, and the Shoshone continued to suffer from chronic food shortages and inadequate resources.
The situation on the reservation remained dire for years. In 1875, news reached Pocatello of a Mormon missionary farm established by George Hill near Corinne, Utah. Hill, with the assistance of Indian converts, had successfully cultivated wheat, corn, potatoes, and other vegetables. Pocatello saw this as a potential solution to his people’s persistent hunger. The requirement for receiving assistance was baptism into the Mormon faith.
Driven by desperation, Chief Pocatello and his band traveled to Utah in May 1875 and requested baptism. The Mormon missionaries, eager to expand their flock, readily obliged. However, the influx of Indians into the area did not sit well with the residents of Corinne, who feared the potential disruption of their community. The townspeople soon agitated for the removal of the newly converted Shoshone.
Responding to the pressure from Corinne residents, federal troops intervened and forcibly returned the Shoshone converts to the Fort Hall Reservation. Pocatello and many of his people felt betrayed and disillusioned by this experience. They had embraced Mormonism in the hope of securing food and assistance, only to be rejected and sent back to the same conditions of deprivation and despair. This betrayal further eroded Pocatello’s trust in the white man and deepened his sense of hopelessness.
Following this experience, Pocatello withdrew from active participation in reservation affairs and lived his remaining years in discontent and disillusionment. He had witnessed the destruction of his people’s way of life, the broken promises of the U.S. government, and the rejection of his efforts to find a solution to their suffering. He died in October 1884, a broken man.
In accordance with his wishes, Pocatello’s body was prepared for burial in a traditional manner. His remains, along with his clothing, guns, knives, and hunting equipment, were bound together and tossed into a deep spring in southern Idaho. Eighteen horses were also slaughtered and rolled into the spring on top of the chief, a symbolic gesture reflecting his status and the loss of the Shoshone way of life.
The story of Chief Pocatello is a poignant reminder of the complex and often tragic history of the American West. He was a leader who faced impossible choices in the face of overwhelming odds. While his actions were often controversial, they were ultimately driven by a deep love for his people and a fierce determination to protect their survival. He remains a significant figure in Shoshone history, a symbol of resistance, resilience, and the enduring struggle for justice.