Kéhachiwinga, translated as "Wolf’s Mountain Home Maker," more widely known as Mountain Wolf Woman, was a remarkable Winnebago (Ho-Chunk) woman whose life story, meticulously documented by anthropologist Nancy Lurie, provides a profound window into the experiences of Native Americans during a period of immense cultural transition. Lurie’s work, published in 1961 as Mountain Wolf Woman, Sister of Crashing Thunder: The Autobiography of a Winnebago Indian, stands as a significant contribution to the fields of anthropology, Native American studies, and women’s history. The book offers a personal and deeply moving narrative of one woman’s journey through a rapidly changing world, capturing the challenges and resilience of the Winnebago people.
The genesis of Mountain Wolf Woman is intertwined with another significant anthropological work. Kéhachiwinga’s brother, Hágaga (Crashing Thunder), had previously been the subject of an in-depth study by anthropologist Paul Radin, resulting in the book Crashing Thunder. Lurie’s decision to focus on Kéhachiwinga was, in part, driven by the opportunity to offer a comparative perspective. By examining the lives of a brother and sister from the same Winnebago family, both grappling with the forces of assimilation and cultural preservation, Lurie aimed to provide a richer, more nuanced understanding of the impact of cultural change on individual lives. The pairing of these two narratives allows readers to explore the diverse ways in which individuals within the same family, shaped by similar cultural backgrounds, navigated the complexities of a changing world.
Kéhachiwinga’s life, in many respects, mirrored the experiences of countless other Native American women at the turn of the 20th century. Born in April 1884 on the banks of the East Fork River in Wisconsin, she was the daughter of Charles Blowsnake and Lucy Goodvillage, both full-blooded members of the Winnebago tribe. Her birth placed her squarely within a traditional Winnebago society, governed by clan affiliations, kinship ties, and deeply rooted spiritual beliefs. The Winnebago, also known as the Ho-Chunk, had a long and rich history in the Great Lakes region, their lives intricately connected to the land and its resources. However, by the time of Kéhachiwinga’s birth, the Winnebago were facing increasing pressure from westward expansion, government policies aimed at assimilation, and the erosion of their traditional way of life.
Mountain Wolf Woman‘s autobiography details the rhythms of her early life within this traditional framework. She recounts learning the skills necessary for survival, including gathering wild plants, preparing food, and crafting clothing. She describes the importance of family and community, the rituals and ceremonies that marked the passage of time, and the stories and legends that transmitted Winnebago history and values from one generation to the next. These early experiences instilled in her a deep connection to her Winnebago heritage, a connection that would remain a defining aspect of her identity throughout her life.
However, Kéhachiwinga’s life was also marked by the challenges and disruptions that were becoming increasingly common for Native Americans. One of the most poignant examples of this is her account of forced marriages. In Winnebago society, marriage was traditionally a matter of family arrangement and social obligation. However, Kéhachiwinga’s experience deviated from this norm in a way that reflected the growing power dynamics within her family and community. Driven by the strong will of her brothers, she was compelled to marry a man for whom she held no affection. This first marriage was a source of deep unhappiness for Kéhachiwinga, and her eventual decision to leave him was a bold act of defiance against traditional expectations. Yet, this act of independence was met with further pressure, as she was subsequently forced into another marriage, highlighting the limited agency that women often faced within the changing social landscape. These experiences underscore the ways in which traditional customs could be manipulated and used to exert control, particularly over women, in a context of increasing social and economic disruption.
Despite the challenges she faced, Kéhachiwinga demonstrated remarkable resilience and adaptability. She bore eleven children, three of whom tragically died in infancy or childhood. At the time of her interview with Nancy Lurie, she was a grandmother to 39 grandchildren and a great-great-grandmother to 11. Her large family served as a source of both joy and responsibility, and she played a vital role in maintaining family connections and transmitting Winnebago traditions to younger generations. Her ability to nurture and care for her family, even in the face of hardship, is a testament to her strength and her unwavering commitment to her community.
Beyond her role as a wife and mother, Kéhachiwinga’s spiritual journey is another significant aspect of her life story. She initially embraced Christianity during her youth, reflecting the influence of missionaries who were actively working to convert Native Americans to their faith. However, she later turned away from Christianity and found solace and meaning in the Peyote religion, a spiritual practice that was gaining popularity among Native American tribes across the country.
The Peyote religion centers around the sacramental use of peyote, a hallucinogenic cactus native to Texas and Mexico. The ingestion of peyote buttons is believed to induce profound spiritual experiences, allowing practitioners to connect with the divine, receive guidance, and heal physical and emotional ailments. The Peyote religion offered a syncretic blend of traditional Native American beliefs and Christian elements, providing a framework for spiritual renewal and cultural revitalization in the face of cultural disruption.
Kéhachiwinga became a devoted follower of the Peyote religion, and her involvement with the movement took her to various locations in the Dakotas, Nebraska, and Wisconsin, where she participated in meetings and ceremonies with other members. Her embrace of the Peyote religion reflects a growing sense of pan-Indian identity and a desire to reclaim and revitalize Native American spiritual traditions. Mountain Wolf Woman‘s account provided many non-Native readers with their first exposure to the Peyote religion, offering a glimpse into its rituals, beliefs, and significance for Native American communities.
Mountain Wolf Woman is more than just a personal autobiography; it is a powerful testament to the resilience and adaptability of the Winnebago people and a valuable historical document that sheds light on the challenges and opportunities faced by Native Americans in the 20th century. As the Chicago Sun Times aptly noted, it is "the record of a great old lady recalling a memorable life." Kéhachiwinga lived to see her story published and appreciated, passing away at the age of 76 in Black River Falls, Wisconsin, on November 9, 1960, succumbing to pneumonia. Her legacy, however, lives on through her autobiography, which continues to inspire and educate readers about the complexities of Native American history and culture. Mountain Wolf Woman’s story remains a poignant reminder of the importance of preserving and celebrating the diverse voices and experiences of Native American communities.