The Arapaho people, deeply rooted in the history of the Great Plains, are part of the expansive Algonquian linguistic family. Their story is intertwined with that of the Cheyenne, another prominent Plains tribe, with whom they maintained a close association for a considerable period. The historical narrative suggests that the Arapaho were at the forefront of a migration from the ancestral Algonquian homelands in the far North, with the Cheyenne following. Their journey led them to the region now known as Minnesota. The precise nature of their relationship during this migration – whether a pre-existing alliance or a later formation – remains a subject of historical inquiry.
Historically, the Arapaho and Cheyenne shared both territories and conflicts. They found themselves in frequent conflict with neighboring tribes such as the Pawnee, Ute, and Shoshoni. For a significant period, extending until around 1840, they were also engaged in hostilities with the powerful Sioux, Kiowa, and Comanche nations. This landscape of intertribal conflict and alliance shaped their cultural and social development.
A pivotal moment in the history of both the Arapaho and Cheyenne came with the Treaty of Medicine Lodge in 1867. This treaty, intended to establish peace and delineate tribal territories, inadvertently led to the formal separation of both tribes into distinct groups. This resulted in the principal divisions of the Northern and Southern Arapaho, mirroring the split within the Cheyenne nation into Northern and Southern Cheyenne. This division reflected not only geographical separation but also, to some extent, differences in cultural adaptation and political orientation.
The etymology of the name "Arapaho" itself is a topic of interest. According to the scholar Dunbar, the name may originate from the Pawnee word tirapihu (or carapihu), which translates to "trader." This suggests that the Arapaho may have been known for their involvement in trade networks across the Plains. Interestingly, the Sioux and Cheyenne referred to the Arapaho as "Blue-Sky men" and "Cloud-men," the significance of these appellations is, sadly, lost to time. The Arapaho, however, called themselves Inunaina, a name that carries a deeper meaning within their own cultural context. Regrettably, the traditional Arapaho clan system has been lost, making it difficult to fully understand the intricacies of their social organization.
Arapaho Divisions and Bands: The Five Principal Divisions
Within the Arapaho tribe, there is a recognition of five principal divisions. These divisions are not merely geographical or political entities; they are characterized by distinct dialects, suggesting that they may have originated as separate, but related, tribes that eventually coalesced into the larger Arapaho nation. These divisions offer a glimpse into the complex history and cultural diversity of the Arapaho people.
(1) Nąkąsinéna, Bąąchinena, or Northern Arapaho: This division is known by several names. Nąkąsinéna translates to "sagebrush men" and is the name used by the Northern Arapaho themselves. Bąąchinena, meaning "red willow men(?)," is the name by which they were commonly known to other Arapaho. The Kiowa distinguished them as Tągyąko, meaning "sagebrush people," a direct translation of their proper name. The Northern Arapaho hold a unique position within the tribe, as they are the keepers of the sacred tribal articles. They are considered the nucleus or mother tribe of the Arapaho, a status reflected in the sign language, where they are represented by the sign for "mother people." This underscores their importance in preserving the cultural and spiritual heritage of the Arapaho.
(2) Nąwunena, or Southern Arapaho: The Nąwunena, meaning "southern men," are also referred to as Nawathineha ("southerners") by the Northern Arapaho. The Kiowa know them as Thayądal, the plural name given to the wild plum. The sign for the Southern Arapaho is made by rubbing the index finger against the side of the nose, a distinctive gesture that likely has its own symbolic meaning within the tribe. The Southern Arapaho represent a significant branch of the Arapaho nation, adapting to the specific environments and opportunities presented in the southern Plains.
(3) Aą’ninena, Hitą́nena, Atsina, or Gros Ventres of the Prairie: This division is known by a multitude of names, reflecting their complex history and interactions with other tribes and European colonizers. Aą’ninena, said to mean "white clay people," is the name by which they call themselves. Hitą́nena, or Hittiuenina, translates to "begging men," "beggars," or more accurately, "spongers," the name by which they are called by other Arapaho. The tribal sign, commonly interpreted as "big bellies," conveys the same idea, which is where the name Gros Ventres applied to them by the French Canadians comes from. This has led to confusion with the Hidatsa, who are also known as the Gros Ventres of the Missouri. The Aą’ninena represent a distinct cultural group within the broader Arapaho family, with a unique history and set of traditions.
(4) Bąsawunena, or Wood-Lodge People: The Bąsawunena, meaning "wood-lodge people," or possibly "big lodge people," have a unique origin story. According to tradition, they were formerly a distinct tribe, even at war with the Arapaho, before being incorporated into the Arapaho nation at least 150 years ago. Their dialect is said to have differed considerably from the other Arapaho dialects, indicating a separate linguistic origin. Today, there are still about 50 individuals of this lineage among the Northern Arapaho, with perhaps a few scattered among the other main divisions. The Bąsawunena represent a fascinating example of tribal amalgamation and cultural assimilation.
(5) Hąnahawuuena, or Rock Men: The Hąnahawuuena, meaning "rock men" or Aaną’nhawa, are like the Bąsawunena lived with the Northern Arapaho. Sadly, they are now practically extinct. Their history and cultural practices remain largely unknown, highlighting the loss of knowledge that has occurred due to historical circumstances and cultural disruption.
Arapaho Divisions and Bands: Subdivisions and Local Bands
The two main divisions, Northern and Southern, are further subdivided into several local bands. These bands likely represent smaller kinship groups or communities that were based on geographical location, hunting territories, or shared cultural practices. The specific composition and organization of these bands are not well-documented, but they likely played an important role in the daily lives of the Arapaho people.
(Information on specific Northern and Southern Arapaho bands is missing from the original article.)
In conclusion, the Arapaho Divisions and Bands reflect a complex and dynamic history of tribal migration, alliance, and cultural adaptation. The five principal divisions, each with its own distinct dialect and origin story, showcase the diversity within the Arapaho nation. The subdivisions into local bands further highlight the intricate social organization of the tribe. While much of the traditional knowledge about the Arapaho clan system and band structure has been lost, the information that remains provides valuable insights into the rich cultural heritage of this important Plains tribe. Understanding these divisions and bands is crucial for appreciating the full complexity and resilience of the Arapaho people. The story of the Arapaho Divisions and Bands is a testament to their enduring spirit and their ability to maintain their cultural identity in the face of immense challenges.