The early 21st century marked the bicentennial of the Lewis and Clark Expedition, a period of national reflection and celebration. Central to this commemoration was Sacagawea, the Shoshone woman whose contributions to the expedition were finally being recognized and lauded. Her image graced commemorative coins, stamps, and documentaries, solidifying her place in American history. However, while Sacagawea’s legacy was celebrated, a parallel struggle unfolded in a seemingly remote location north and west of Franklin, Idaho, a struggle intimately tied to the history of her people and a tragic event known as the Bear River Massacre.
The Northwestern Shoshone Nation was engaged in a persistent effort to reclaim a piece of land considered sacred, a site of profound historical and spiritual significance. This land, bordering the Bear River, was the location of a brutal massacre that occurred 138 years prior to the bicentennial celebrations. On January 29, 1863, Colonel Patrick Edward Connor of the California Volunteers, driven by a ruthless determination to subdue the Native population, ordered his troops to attack a Shoshone winter encampment. The chilling command he allegedly issued, "take no prisoners and remember nits grow into lice," foreshadowed the unspeakable violence that was about to unfold.
The story of Sacagawea is one of resilience and contribution, a narrative that has only recently begun to receive the recognition it deserves. Born into the Shoshone tribe around 1788, she was later captured by the Hidatsa and subsequently became the wife of Toussaint Charbonneau, a French-Canadian fur trader. It was through this marriage that she became associated with the Lewis and Clark Expedition. Sacagawea’s knowledge of the land, her ability to communicate with other tribes, and her overall presence proved invaluable to the expedition’s success. While her husband received payment for her services, Sacagawea’s role transcended monetary value; she became a symbol of peace and cooperation in a journey through uncharted territories.
Yet, the celebration of Sacagawea’s contributions cannot overshadow the darker chapters of Shoshone history, particularly the Bear River Massacre. The stark contrast between the recognition of Sacagawea and the ongoing struggle for justice surrounding the massacre underscores a complex and often contradictory relationship between the United States and its Native American population.
At approximately 6:00 a.m. on that fateful winter morning, Connor’s troops, numbering over two hundred, descended upon the unsuspecting Shoshone village. The encampment, nestled along the banks of the Bear River, was a winter refuge for approximately 400 Shoshone people, including warriors, elders, women, children, and infants. The attack was swift and merciless. The element of surprise, coupled with the overwhelming firepower of the militia, quickly turned the village into a scene of unimaginable horror.
The ensuing four-hour slaughter was characterized by extreme brutality. Soldiers, fueled by a combination of prejudice and bloodlust, indiscriminately targeted men, women, and children. Accounts of the massacre detail horrific acts of violence. Women and young girls were reportedly raped before being murdered, their heads split open with axes or riddled with bullets. Infants and children who survived the initial onslaught were not spared; they were clubbed to death, axed, or shot, ensuring the complete annihilation of the village’s inhabitants.
The militia, in their barbarity, plundered the camp, seizing Shoshone ponies, food supplies, warm skins, and buffalo robes. Anything they could not carry was destroyed, tepees were burned to the ground, and all means of survival for any potential survivors were eradicated. The intent was clear: to inflict maximum devastation and eliminate the Shoshone presence from the area.
Chief Bear Hunter, a respected and courageous leader, was captured by the militia. Rather than being treated as a prisoner of war, he was subjected to torture and humiliation. Bound and defenseless, he was kicked, whipped, and shot. His stoic refusal to cry out in pain or beg for mercy further enraged his tormentors. In a final act of depravity, one of the soldiers heated a bayonet and thrust it through Chief Bear Hunter’s ears.
As evening approached, the militia focused on burying their own dead and tending to their wounded. The bodies of the slaughtered Shoshone, however, were left where they fell, exposed to the elements and scavengers. Crows and wolves descended upon the scene, further desecrating the remains of the victims. The cries of the dying and the screams of the terrified were replaced by the silence of death and the sounds of carrion feeders.
Amidst the carnage, a surviving chief named Sagwitch emerged from hiding. He discovered the lifeless bodies of his wife and two of his four children. One child was missing, while an infant daughter had miraculously survived. With a heavy heart, Sagwitch placed the infant in a cradleboard and hung it on a tree, hoping that someone would find her and provide care. A two-year-old son also survived and later recounted the horrific events to future generations of Shoshone.
The scale of the devastation was so immense that the few surviving Shoshone were unable to bury their dead. Five years later, a cavalry patrol stumbled upon the site of the Bear River Massacre and reported finding the scattered skeletons of men, women, and children still strewn across the ground. The physical evidence of the massacre served as a grim reminder of the atrocities committed and the profound loss suffered by the Shoshone people.
In 1990, the Northwestern Shoshone Nation formally requested the United States government to return the land encompassing the massacre site. This request was not simply a matter of land ownership; it was a plea for recognition, reconciliation, and the opportunity to properly honor and bury their ancestors. The government’s response, however, has been characterized by indifference and bureaucratic delays, further compounding the historical injustices suffered by the Shoshone.
The Shoshone have consistently pursued peaceful means of seeking justice and redress for the Bear River Massacre. Unlike other tribes who have resorted to acts of protest and resistance, the Shoshone have maintained a commitment to non-violent advocacy, a reflection of their cultural values and the legacy of Sacagawea, whose image is often associated with peace and cooperation.
The Bear River Massacre stands as a stark reminder of the dark side of American history, a chapter marred by violence, prejudice, and the systematic dispossession of Native American peoples. The number of lives lost and the brutality of the attacks make it one of the largest massacres of Native Americans in recorded U.S. history, rivaling other tragic events such as the Sand Creek Massacre and the Wounded Knee Massacre. The lack of widespread recognition and acknowledgment of the Bear River Massacre is a disservice to the victims and a stain on the nation’s conscience.
The call for a documentary about the Bear River Massacre and a renewed effort to right this historical wrong is more urgent than ever. The Shoshone people deserve the opportunity to bury their dead, to heal from the wounds of the past, and to reclaim their cultural heritage. By acknowledging the atrocities of the Bear River Massacre, the United States can take a step toward reconciliation and begin to address the long-standing injustices faced by Native American communities.
Brigham Madsen, a historian who dedicated years to researching and documenting the Bear River Massacre, authored the book "The Shoshoni Frontier – Bear River Massacre." His work provides a comprehensive and detailed account of the events leading up to the massacre, the attack itself, and its aftermath. Other important works on the subject include "The Bear River Massacre" by Newell Hart and "Sagwitch Shoshone Chieftain, Mormon Elder, 1822-1887" by Scott R. Christensen, which offers a personal perspective on the impact of the massacre on Shoshone families and communities.
Kerry Brinkerhoff, a Park Service ranger, and Patty Timbimboo Madsen, a direct descendant of Chief Sagwitch, are among those actively supporting the establishment of a national monument at the Bear River Massacre site and advocating for the return of land to the Shoshone people. Their efforts are crucial in raising awareness and ensuring that the voices of the Shoshone are heard.
As the Bear River quietly flows through the valleys of southeastern Idaho, it serves as a silent witness to the tragic events of January 29, 1863. Locals report that in the wintertime you can see footprints in the snow and hear babies crying in the fields. The Bear River Massacre is more than just a historical event; it is a living memory that continues to shape the identity and experiences of the Northwestern Shoshone Nation. The ongoing struggle for recognition and justice is a testament to the resilience and determination of a people who refuse to let their history be forgotten.