The Death Valley Timbi-Sha Shoshone Tribe, a resilient and culturally rich group, maintains a strong connection to their ancestral homelands in the harsh yet beautiful landscape of Death Valley. Their history is one of adaptation, perseverance, and a deep commitment to preserving their traditions in the face of significant challenges. This article delves into the history, culture, and contemporary life of the Death Valley Timbi-Sha Shoshone, offering a comprehensive overview of this unique Native American tribe.
A Land Etched in Time: Territory and Recognition
The Death Valley Timbi-Sha Shoshone Tribe’s ties to the land are profound. They possess a 40-acre federal reservation located within Death Valley National Park, in Inyo County, south-central California, close to the Nevada border. This area, commonly referred to as Indian Village, serves as a focal point for tribal members. In addition to the reservation, the tribe holds additional lands within and near Death Valley National Park, highlighting their enduring presence in this region.
The official address for the tribe is PO Box 20, 6900 Indian Village Rd., Death Valley, CA 92328. They can be contacted by phone at 760-786-2374, or by fax at 760-786-2376. Further information can be found on their official website: www.timbisha.com.
Formal recognition of the Timbisha Shoshone tribe by the federal government came in 1983. This achievement marked a significant milestone, as they were among the first tribes to successfully navigate the Bureau of Indian Affairs’ Federal Acknowledgment Process.
The Meaning of Names: Language and Identity
Understanding the names associated with the tribe reveals insights into their history and cultural identity. Before European contact, the Western Shoshone people referred to themselves as Newe or Numa, both terms signifying "the people." The distinction lies in the grammatical form: Newe is the singular, while Numa is the plural.
The group inhabiting the Death Valley region traditionally identified as Timbisha, a name derived from the area now known as Furnace Creek. Timbisha translates to "red rock face paint," reflecting the ochre pigments found in the surrounding landscape, which were used for ceremonial and artistic purposes.
It is important to note that while the tribe’s name is sometimes presented as "Timbi-Sha" in official documents like the Federal Register, this hyphenated form is a typographical error and considered ungrammatical in the Timbisha language. The tribe consistently avoids hyphenating its name. Both the California Desert Protection Act and the Timbisha Shoshone Homeland Act accurately spell the name without a hyphen.
The term "Shoshone" itself is a relatively recent designation, originating around 1700 when the Numa people first acquired horses. The word literally means "men who ride," signifying the shift in lifestyle and status associated with equestrianism. Those who did not own horses were referred to as Shoshocou, meaning "men who walk." This designation was fluid, as individuals could move between the two categories based on their access to horses.
The tribe has been known by various alternate names throughout history, including Panamint, Panamint Shoshone, Koso, California Shoshone, Northern Death Valley Shoshone, Southern Death Valley Shoshone, Kawaiisu, Tűmpisa Shoshoni, O’hya, and Tu’mbica. These names often reflect geographic location, linguistic variations, or interactions with neighboring tribes.
Other tribes sometimes referred to the Shoshonean people as "Snakes," a term that is even reflected in the Plains sign language symbol for Shoshone, which mimics the slithering motion of a snake.
Cultural Landscape: Region, Territory, and Confederacy
The Death Valley Timbi-Sha Shoshone are classified within the Great Basin Culture area. While many groups within this cultural region were nomadic foragers, the Timbisha Shoshone occupied a unique position as semi-sedentary hunter-gatherers, sharing characteristics with the classic California tribes to the west.
Their traditional territory encompassed the Death Valley region, where they have resided for over a thousand years. Their reach extended into the Great Basin Saline Valley and northern Mojave Desert, as well as the Panamint Valley areas of present-day southeastern California.
The Timbisha Shoshone are part of the broader Shoshone Confederacy, a loose alliance of related tribes sharing linguistic and cultural ties.
History of Displacement and Resilience
The Death Valley Timbi-Sha Shoshone history is marked by a complex relationship with the United States government, particularly regarding land rights. The Treaty of Ruby Valley, ratified in 1866, was intended to establish peace and friendship between the United States and the Western Shoshone, while also granting the United States rights-of-way across Western Shoshone territories. However, the treaty did not fully address the issue of land ownership and resource control.
A major turning point occurred in 1933 when President Hoover established Death Valley National Monument, encompassing much of the tribe’s ancestral lands. This action led to the displacement of the Timbisha Shoshone from their traditional villages. After initial attempts to relocate the tribe to nearby reservations proved unsuccessful, the National Park Service entered into an agreement with tribal leaders to construct an Indian village on 40 acres near park headquarters at Furnace Creek in 1938. This village, however, lacked basic amenities such as water, indoor plumbing, and electricity.
In the 1960s, Timbisha Shoshone members, led by Pauline Esteves, began advocating for a formal reservation. The Death Valley Indian Community was finally established in 1982. Despite this progress, the tribe continued to face challenges related to economic development and self-determination.
As a result of perceived mistreatment by Park Service employees, many Timbisha Shoshone individuals moved north to Bishop, California, to live as guests of the Northern Paiute on the Bishop Reservation.
The Desert Land Protection Act of 1994 directed the Secretary of the Interior to work with the Timbisha Shoshone to establish a suitable reservation. After a long period of negotiation, the Timbisha Shoshone Homeland Act was ratified in November 2000, restoring approximately 7,700 acres to the tribe as a reservation. However, the tribe was required to waive certain rights related to economic viability in order to secure the act’s passage. The act included a provision allowing the tribe to place land in trust in the City of Hesperia for economic development purposes.
People, Language and Culture
Estimates of the pre-contact population of the Timbisha Shoshone vary. Alfred L. Kroeber estimated the combined 1770 population of the Timbisha (Koso) and Chemehuevi at 1,500. By 1910, he estimated their population to be 500. Today, the Timbisha Shoshone Tribe consists of around 300 members, with approximately 50 residing at the Death Valley Indian Community at Furnace Creek. Many tribal members spend summers in Lone Pine, California.
The Timbisha language belongs to the Numic branch of the Uto-Aztecan language family. The Timbisha language itself is referred to as Panamint. Sadly, the number of fluent speakers has dwindled. A dictionary, "Tumpisa (Panamint) Shoshone Grammar," has been published to aid in language preservation efforts.
The Death Valley Timbi-Sha Shoshone share cultural and linguistic ties with other Shoshone and Paiute tribes. They often hunted together, shared territories, participated in common ceremonies, and intermarried. Traditional allies included the Paiutes and other Shoshone bands. Coastal tribes traded shells for inland obsidian, while other trade items included steatite, flint, chert, crafted items, white sage, and feathers. White sage held particular religious significance. Historically, the tribes of the Mojave Desert were generally peaceful, with the exception of the Mojave and Yuma tribes of the Colorado River.
The Timbisha Shoshone were skilled basket weavers, creating both water-tight coiled baskets and functional twined baskets for carrying, leaching, and winnowing. Rock art depicting bighorn sheep and animistic deities can be found throughout their territory, reflecting their spiritual connection to the land and their ancestors.
Traditional housing consisted of modest conical-shaped huts. The climate in Death Valley was generally mild during the winter, making substantial housing unnecessary.
The Timbisha Shoshone were semi-sedentary hunter-gatherers, relying on a variety of resources for sustenance. They gathered pine nuts, mesquite beans, and various seeds, supplementing their diet with fresh plants and game during the winter months. In drought years, they traveled to the Transverse Range to gather acorns.
Modern Life and Contemporary Challenges
Today, the Death Valley Timbi-Sha Shoshone face the ongoing challenge of balancing cultural preservation with economic development. The tribe is actively working to revitalize its language and traditions.
The history of the Timbisha Shoshone is a testament to their resilience and determination to maintain their cultural identity in the face of adversity. Their ongoing efforts to preserve their language, traditions, and connection to the land ensure that their story will continue to be told for generations to come.