The history of a people is often etched not just in written records, but also in the vibrant narratives passed down through generations. This is especially true for the Assiniboine, a nation whose story, rich in resilience and cultural depth, is primarily preserved in the oral tradition. This account, drawn from the memories and experiences shared across countless campfires, offers a unique perspective on the History of the Assiniboine People from the Oral Tradition, supplementing and sometimes challenging the accounts found in mainstream historical texts.
The Assiniboine, known to themselves as Nakona or Nakonabi – meaning "The Friendly People" – once traversed a vast expanse of the northern Great Plains. Their territory stretched from York Factory on Hudson’s Bay, westward through the lands surrounding Lake Nipigon and Lake Superior, all the way to the foothills of the Rocky Mountains in present-day Alberta and Montana. This immense range reflects the adaptability and nomadic nature of the Assiniboine, who thrived in diverse environments.
The name "Assiniboine," bestowed upon them by the Chippewa, offers a glimpse into a key aspect of their traditional life. Derived from the Chippewa words u’sin i and u’pwawn’, the name translates to "stone boilers." This moniker alludes to their distinctive method of cooking, where fist-sized stones were heated to a fiery red and then plunged into water-filled hides, bringing the liquid to a boil for the preparation of soups and stews. This ingenious technique speaks volumes about the resourcefulness and ingenuity of the Assiniboine in utilizing the natural resources available to them. The name "Stoney," used for some within the tribe, also originates from this practice, further cementing its significance in their cultural identity.
The oral tradition of the History of the Assiniboine People from the Oral Tradition recounts a long journey westward, originating from lands east of the Great Lakes. These narratives paint a picture of a people in constant motion, adapting to new environments and encountering diverse cultures. Within these stories lie tantalizing glimpses of early interactions with Europeans. One such tale describes encounters with white men, distinguished by their red facial hair and their remarkable boats adorned with billowing cloths and furs. This account suggests early contact with European explorers and traders, perhaps even before sustained interactions became commonplace. The narrative further recounts how some adventurous Assiniboine were taken back to the white men’s lands across a vast ocean, only to return years later with tales of kind treatment and new knowledge. Whether literal or allegorical, this story speaks to the Assiniboine’s curiosity and willingness to engage with the unknown, as well as the complex early relationship between Indigenous peoples and Europeans.
Other stories within the oral tradition speak of a people deeply connected to the natural world. Tales circulate of Assiniboine who journeyed to lands perpetually covered in snow, highlighting their explorations into the far northern reaches of the continent. Another narrative describes a quest to find a land of eternal summer and how the concept of summer was eventually brought back to their own lands. These stories are more than just geographical accounts; they are symbolic representations of the Assiniboine’s understanding of the world, their relationship with the seasons, and their pursuit of knowledge and well-being.
As the Assiniboine population grew, groups would often splinter off, following their own leaders and establishing settlements in various regions. These new groups would often be named according to specific events, geographical features, or unique customs. The story of the Hude’shabina, or Red Bottom people, exemplifies this process. One version of their origin story recounts how they inadvertently camped in a dried-up swamp bed, where red plants stained the bottoms of their lodges. Another version attributes the name to their reputation as keepers of potent medicines, derived from "red roots." These stories, regardless of their literal accuracy, highlight the importance of place and tradition in shaping Assiniboine identity.
The southern Assiniboine, for example, often wintered in the region stretching from the confluence of the Milk River and the Missouri River to North Dakota. Neighboring tribes sometimes referred to them as "River Paddlers," alluding to their past use of canoes. However, this was a misconception, as not all Assiniboine belonged to this particular band. The River Paddler band, known as Wadopana in their own language, eventually settled in the area now known as Wolf Point-Poplar, further demonstrating the connection between specific bands and geographical locations.
The History of the Assiniboine People from the Oral Tradition underscores the Assiniboine’s reputation as a friendly and helpful people, willing to assist those in need. They were also a fierce warrior society, never backing down from a challenge, as attested to by neighboring tribes. However, this inherent friendliness, unfortunately, made them vulnerable to exploitation. The introduction of blankets and other gifts laced with the smallpox germ proved devastating, leading to multiple epidemics that decimated their population.
The smallpox epidemics struck the Assiniboine with brutal force, wiping out entire bands and claiming the lives of approximately half of their people. Yet, even in the face of such devastation, the bravery and resilience of the Assiniboine shone through. Warriors, in acts of defiance and fearlessness, dared others to wear the belongings of smallpox victims, demonstrating their refusal to be intimidated by the disease. Tragically, these acts of bravery often contributed to the further spread of the disease. The visible graves that dot the landscape serve as somber reminders of the devastating impact of these epidemics. In the wake of these tragedies, the Assiniboine dispersed across their vast territory, seeking refuge in eastern British Columbia, northern Alberta, northern Saskatchewan, and Manitoba.
In Montana, the surviving Assiniboine were confined to reservations. At Fort Belknap, they were placed alongside the Atsina or Gros Ventres, a tribe they had once befriended but who later turned against them. They were also placed on the Fort Peck Reservation, where the Sioux people settled after being driven from the Dakotas. Ironically, despite being among the first tribes to befriend the white man, the Assiniboine received the least assistance and endured the worst treatment.
Following the decimation of their young men and the weakening of their population due to the smallpox epidemics, neighboring tribes seized the opportunity to encroach upon Assiniboine territory, claiming it as their own. Despite the protests of the Assiniboine, their pleas fell on deaf ears, leading to a historical narrative that often minimizes or ignores their existence.
Historians and ethnologists often classify the Assiniboine as Sioux due to the linguistic similarities between their languages. However, the Assiniboine oral history vehemently refutes this classification, emphasizing their distinct origins and cultural identity. The popular narrative of the Assiniboine splitting from the Sioux in the early seventeenth century is also challenged by their oral tradition, which asserts a much deeper and more independent history.
The History of the Assiniboine People from the Oral Tradition does not begin with the arrival of Europeans and their written records. It extends far back into the mists of time, recounting the experiences and wisdom of generations who lived in harmony with the land. These narratives also reveal a prophetic understanding of the future, with stories of how their ancestors foresaw the arrival of white men and the overwhelming impact they would have on their lands and way of life. Recognizing the futility of resistance, many Assiniboine chose to educate their children in the ways of the white man, leading to assimilation and dispersal into white society.
One poignant story recounts a meeting between Sitting Bull, a renowned Sioux medicine man, and White Dog, a River Paddler war chief. Sitting Bull implored White Dog to join him in his fight against the white men. However, White Dog refused, arguing that killing a hundred white men would be inconsequential, as more would simply come. He prioritized the lives of his own people, recognizing that any losses suffered in such a conflict would be deeply mourned. He emphasized his commitment to the peace he had made with the white man.
The History of the Assiniboine People from the Oral Tradition remains fragmented, scattered like pieces of a broken mirror. Yet, each fragment reflects a vital aspect of their identity, their struggles, and their enduring spirit. There remains a pressing need for someone of Nakoda descent to undertake the ambitious task of piecing together these fragments, documenting and preserving their history for future generations to learn from and cherish. It is a task that requires dedication, sensitivity, and a deep understanding of the cultural nuances embedded within the oral tradition. The preservation of this History of the Assiniboine People from the Oral Tradition is not merely an academic exercise; it is a vital act of cultural survival, ensuring that the voices of the Assiniboine continue to be heard for generations to come.