The Hidatsa Indian Tribe, historically closely linked with the Mandan and later joined by remnants of the Arikara, collectively form what is known today as the Three Affiliated Tribes of Fort Berthold. Their story is one of resilience, adaptation, and a deep connection to the land they call home.
Origins and Self-Designation:
The Hidatsa Indian Tribe, a Siouan-speaking people, refer to themselves as Nuxbaaga, a term that translates to "Original People." This name reflects their belief in their ancient connection to the land and their distinct cultural identity. According to oral tradition, the Hidatsa trace their origins to Devil’s Lake in eastern North Dakota, marking this location as a significant ancestral point of emergence.
Early Settlements and Way of Life:
Archaeological evidence suggests that the Hidatsa established settlements along the Knife River, near its confluence with the Missouri River, as early as the 1600s. This strategic location allowed them to develop a thriving semi-sedentary lifestyle centered around agriculture and bison hunting. They cultivated essential crops such as corn, beans, squash, and tobacco, which not only sustained their communities but also positioned their villages as vital indigenous trading centers on the Great Plains. These villages became hubs of exchange, where goods and ideas flowed, connecting the Hidatsa with other tribes and shaping their economic and social landscape.
Early Encounters with Non-Natives:
The first written accounts of the Hidatsa Indian Tribe by non-natives began with the narratives of geographer David Thompson in 1797. These writings documented the Hidatsa after a significant split within the tribe, leading to the emergence of the "River Crows" (who remained in the Knife River region) and the "Mountain Crows" (who migrated to present-day Montana). Thompson’s observations provide valuable insights into the Hidatsa’s social structure, customs, and interactions with the surrounding environment during this period of transition.
Tribal Divisions and Social Organization:
By 1804, the year of the Lewis and Clark expedition, the Hidatsa Indian Tribe comprised three distinct groups: the Awatixas, the Awaxawis, and the Hidatsas proper. Each group maintained a degree of autonomy, with the Hidatsas proper occupying the largest village on the Knife River, the Awatixas residing in a smaller settlement on the opposite bank, and the Awaxawis establishing their village several miles to the south. These divisions had important implications for social arrangements, particularly regarding exogamy (marriage outside one’s group) and trade relations. The distinct identities of these groups contributed to the complex tapestry of Hidatsa society.
Challenges and Mergers:
The 19th century brought significant challenges to the Hidatsa people. An attack by the Dakota in 1834 and a devastating smallpox epidemic in 1837 led to substantial population losses. These hardships prompted the three Hidatsa groups to consolidate with the Mandan at Like-A-Fishhook Village in 1845, seeking strength in unity. In 1856, the Arikara, also facing similar pressures, joined them, further solidifying the alliance that would eventually become the Three Affiliated Tribes.
Treaties and Land Loss:
The Fort Laramie Treaty of 1851 initially recognized a vast territory for the Hidatsa, stretching from the Missouri River westward to the Yellowstone River. However, subsequent treaty abrogations and governmental policies dramatically reduced their land base. By 1910, the Hidatsa’s territory had been diminished to a mere 640,000 acres, a stark illustration of the pressures they faced from westward expansion and the erosion of their ancestral lands.
The Three Affiliated Tribes and the Indian Reorganization Act:
The Fort Berthold Reservation was established by executive order in 1891. It wasn’t until the passage of the Indian Reorganization Act of 1934 that the Mandan, Hidatsa, and Arikara formally incorporated as the Three Affiliated Tribes. This act aimed to promote tribal self-governance and economic development. While the tribes share a common history and work together on many issues, distinct linguistic and cultural differences persist among them, underscoring the unique heritage of each individual tribe.
Social Structure and Kinship:
Hidatsa society operates on a matrilineal system, meaning that lineage and clan membership are traced through the mother’s line. This system emphasizes the importance of women in Hidatsa culture and their role in transmitting cultural heritage. Hidatsas believe that a person enters the world through their mother’s clan, gaining membership and belonging, and leaves through their father’s clan, which confers specific rights and responsibilities. Clan relations structure ceremonial and social behavior, dictating participation in life-cycle events such as naming ceremonies, funerals, and the War Bonnet Dances, which involve selected clan children each spring.
Clan Divisions and Origin Stories:
Hidatsa kinship shares similarities with Mandan social organization. Hidatsa and Mandan clans belong to one of two remaining divisions: the Three Clan (Naginawi) and the Four Clan (Nagitopa). The Three Clan typically includes the Knife, Alkali Lodge, and Low Cap clans, while the Four Clan consists of the Waterbuster, Prairie Chicken, Wide Ridge (now extinct), and Dirt or Mud Dripping clans. This system is believed to be a remnant of a larger moiety system that existed in the late 18th century, encompassing the thirteen-clan system of the Awatixas and the seven-clan system of the Awaxawis and Hidatsas proper. Origin stories, such as the story of Charred Body, are crucial for relaying cultural history and establishing ancestral relationships to specific cultural and sacred sites in North Dakota.
Ritual Knowledge and Age-Graded Societies:
Society bundles, representative objects that embody cultural origins, reinforce group identity and symbolically anchor kinship ties by marking and ceremonially activating ritual relationships. Cultural knowledge associated with these collective rites is carefully guarded and monitored. In the past, Hidatsa age-graded societies regulated the transmission of ritual knowledge and structured society by prescribing cultural norms. For example, the Black Mouth Society, a male warrior society, policed the activities of the village. Women’s age-graded societies similarly guided the comportment of girls, who were inducted into one of the Holy Women societies at appropriate stages in their lives. Although modified, these rules continue to influence contemporary Hidatsa society, with several societies, such as the Antelope, Kit Fox, and Enemy Women, remaining active today.
The Garrison Dam and its Impact:
The Hidatsa Indian Tribe share a common historical trajectory with the Mandan and Arikara, including the profound disruptions caused by the construction of the Garrison Dam in 1951. Built by the Army Corps of Engineers, the dam had a devastating impact on the Three Affiliated Tribes, comparable to the 1837 smallpox epidemic. In addition to flooding and destroying the tribes’ fertile bottomlands, the dam fractured communities, separating them across vast distances. People who were once neighbors now live surrounded by immense lakes, hindering communication and social interaction.
Contemporary Communities and Cultural Revitalization:
Despite the challenges posed by the Garrison Dam, the Hidatsa Indian Tribe have demonstrated remarkable resilience and a commitment to preserving their cultural heritage. Hidatsa communities, such as those at Shell Creek and Mandaree, maintain distinct identities as centers of Hidatsa residence and cultural history. Community celebrations at Mandaree (West Segment) and Little Shell (North Segment) showcase Hidatsa solidarity. Drum groups, such as the Mandaree Singers, affirm cultural continuity and innovation. The Hidatsa retain the largest number of tribal members at Fort Berthold and actively speak their native language. Elder Hidatsa speakers teach language classes at Fort Berthold Community College, which also sponsors community mentor programs in tribal languages. The New Town public school also offers computer-based Hidatsa-language instruction.
Legislative Gains and Economic Development:
Recent legislative gains have contributed to a renewed sense of social and cultural revitalization. Testimonies provided by tribal members as part of the 1986 Joint Tribal Advisory Committee provided evidence for just compensation awards for lands taken from the tribes for the Garrison Dam project. The 1988 Indian Gaming Regulatory Act enabled the Three Affiliated Tribes to open the Four Bears Casino at Fort Berthold in 1992. Revenues generated there are targeted for community-development programs that hold the promise of increasing economic autonomy and tribal sovereignty for the Hidatsa Indian Tribe and the Three Affiliated Tribes as a whole. The story of the Hidatsa Indian Tribe is one of cultural preservation, adaptation, and ongoing efforts to secure a brighter future for their people.