The Death Valley Indian Community stands as a testament to the resilience and enduring spirit of the Timbisha Shoshone people, a federally recognized tribe with deep roots in the harsh yet beautiful landscape of Death Valley. This article delves into the history of the Timbisha Shoshone, exploring their ancestral connection to the land, the challenges they faced with the creation of Death Valley National Monument, and their long journey towards securing a recognized homeland. We will also examine the unique cultural significance of Death Valley to the Timbisha Shoshone and the ongoing efforts to achieve economic self-sufficiency for the community.
The Timbisha Shoshone, whose name translates to "rock paint" in their native language, have inhabited the Death Valley region for over a thousand years. Their traditional territory encompassed a vast area stretching from the Panamint Mountains westward, including the valley floor itself, and extending into parts of present-day Nevada. This arid landscape, seemingly inhospitable to many, provided the Timbisha Shoshone with sustenance and a rich cultural heritage. They were skilled hunters and gatherers, utilizing the diverse resources of the desert to survive. They expertly tracked bighorn sheep in the mountains, collected mesquite beans and other edible plants, and developed intricate knowledge of water sources in this parched environment.
Their traditional lifestyle was deeply intertwined with the natural world. They understood the rhythms of the seasons, the behavior of animals, and the medicinal properties of native plants. They crafted tools and utensils from readily available materials like stone, wood, and animal hides. Their social structure was based on kinship and cooperation, with strong ties to family and community. Stories, songs, and ceremonies preserved their history, beliefs, and cultural values, passing them down through generations. The Death Valley Indian Community holds this heritage as sacred and is a key part of the tribe.
The creation of Death Valley National Monument in 1933, under the administration of President Herbert Hoover, dramatically altered the Timbisha Shoshone’s relationship with their ancestral lands. The monument, intended to preserve the unique geological and ecological features of the area, encompassed a significant portion of the tribe’s traditional territory. This act, while intended for conservation, effectively dispossessed the Timbisha Shoshone of their land and resources, restricting their access to hunting grounds, gathering sites, and sacred places. The tribe was not consulted in the decision, and their rights and interests were largely ignored.
The initial response from the National Park Service was to attempt to relocate the Timbisha Shoshone to existing reservations. However, these efforts proved unsuccessful due to the tribe’s strong connection to their homeland and their desire to maintain their cultural identity. In 1938, an agreement was reached to allow the Civilian Conservation Corps (CCC) to construct an Indian village for tribal members on 40 acres near the park headquarters at Furnace Creek.
This village, intended to provide housing for the Timbisha Shoshone, consisted of twelve small adobe structures, lacking basic amenities such as running water, indoor plumbing, and electricity. Despite these limitations, the village became a focal point for the community, providing a sense of place and continuity amidst the changes brought about by the national monument.
However, the conditions in the village were far from ideal. The extreme summer heat, often exceeding 120 degrees Fahrenheit, made life in the poorly insulated adobe structures unbearable. Many Timbisha Shoshone sought refuge in the mountains during the hottest months, only to find some of their homes bulldozed by the Park Service in their absence. This act further eroded the trust between the tribe and the government.
In the 1960s, a renewed effort to secure a formal reservation for the Timbisha Shoshone began, spearheaded by tribal members like Pauline Esteves, with the support of the California Indian Legal Services. This advocacy led to the formal establishment of the Death Valley Indian Community reservation in 1982. This marked a significant milestone in the tribe’s struggle for self-determination and recognition of their rights.
Despite this achievement, the initial reservation was limited in size and scope, encompassing just under 10,000 acres. Furthermore, the tribe faced ongoing challenges related to economic development and self-sufficiency. The creation of the national monument had severely restricted their traditional economic activities, and the limited resources of the reservation made it difficult to create new opportunities.
In the 1970s and 1980s, trailers and mobile homes were added to the village, and utilities were installed with funding from various federal agencies. While these improvements enhanced the living conditions for some tribal members, the feeling of being "corralled like cattle" by Park Service employees persisted. This sense of mistreatment and marginalization led many Timbisha Shoshone to relocate to Bishop, California, where they found employment opportunities, including some at the casino owned by the Bishop Paiute tribe.
The Desert Land Protection Act of 1994 directed the Secretary of the Interior to work with the Timbisha Shoshone to find a suitable reservation for the tribe. However, initial attempts by the Department of the Interior to remove the tribe from their remaining land in Death Valley were met with strong resistance. Finally, in September 1998, an agreement was reached to establish a Timbisha Shoshone reservation.
This agreement culminated in the passage of the Timbisha Shoshone Homeland Act in November 2000, signed into law by President Bill Clinton. The Act restored 7,700 acres to the tribe as a reservation, including land both inside and outside of Death Valley National Park. However, in order to secure ratification of the Act, the tribe was forced to waive certain rights related to economic viability, such as rights to game and the construction of a casino. This compromise left the reservation without a clear path to economic self-sufficiency.
The Timbisha Shoshone Homeland Act also included a provision requiring the Secretary of the Interior to acquire additional lands for the tribe for the purpose of economic development. This provision gave the tribe the right to place land in trust in the City of Hesperia, an area within their traditional ancestral homelands.
The Death Valley Indian Community maintains deep cultural ties to the land within Death Valley National Park. Many sites within the park hold profound cultural significance for the Timbisha Shoshone, including Klare Spring, a traditional hunting ground where their ancestors left behind centuries-old petroglyphs. These petroglyphs, rock carvings created by pecking, scratching, or engraving designs onto rock surfaces, provide valuable insights into the tribe’s history, beliefs, and artistic traditions.
Today, the Timbisha Shoshone continue to work towards preserving their culture, language, and traditions. They are actively involved in managing resources on their reservation, promoting economic development opportunities, and educating the public about their history and culture. The tribe faces ongoing challenges related to economic self-sufficiency, environmental protection, and the preservation of their cultural heritage.
The story of the Timbisha Shoshone and the Death Valley Indian Community is a powerful reminder of the importance of respecting indigenous rights, preserving cultural heritage, and working towards a more just and equitable future for all. The enduring spirit of the Timbisha Shoshone, their deep connection to the land, and their unwavering commitment to self-determination serve as an inspiration to us all.
