BGuthrie Photos: AZ -- Pipe Spring Natl Monument -- Visitor Center

AZ -- Pipe Spring Natl Monument -- Visitor Center:

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Specific picture descriptions: Photos above with "i" icons next to the bracketed sequence numbers (e.g. "[1] ") are described as follows:
1. PIPEVC_120718_006.JPG: E'NENGWENG Known as the E'nengweng to the Paiutes, Hisatsinom to the Hopi, and Anasazi to the Navajo, ancestral peoples lived throughout the southwest 500 to 1100 years ago. They typically built pithouses (below ground structures) and/or pueblos (above ground structures) from rock and wood. A group of them built a pueblo near Matungwa'va. They used the water from the spring to grow corn, beans and squash, and hunted animals that were attracted to the spring. These people made and used pottery for cooking and storing food. The Kaibab Paiute believe the E'nengweng were their ancestors. They believe Tumpee'po'-ohp - petroglyphs (pictures pecked into stone) and pictographs (pictures painted on stone) - made by the E'nengweng are the link that connects them together. The places where these pictures are found are revered. The early Paiutes continued the tradition of rock writing.
2. PIPEVC_120718_010.JPG: The Mormon Story Introduction The Church of Jesus Christ of Latter-day Saints was founded by Joseph Smith in upstate New York in 1830. Members believe Smith translated their primary scripture, the Book of Mormon, from ancient gold plates revealed to him by an angel. It is said to be the record of ancient peoples on the American continent who were visited by Jesus Christ after his resurrection. The new religion quickly attracted followers at home and from abroad. In many communities Mormons soon outnumbered their neighbors. They tended to trade among themselves, and voted as a bloc. The economic and political influence of this new and different religion raised the ire of non-Mormon neighbors and local governments. Many viewed the religion itself with skepticism. They considered its belief in living prophets and their divine revelations, as well as the growing practice of plural marriage to be blasphemous. Persecution and Relocation: As contempt for the new church grew, so did acts of violence against its members. The Saints, as they referred to themselves, were forced to relocate from New York, then Ohio, Missouri and Illinois. Their prophet, Joseph Smith, was killed while jailed in Carthage, Illinois in 1844. The New Leader - The Move West: Brigham Young became the new prophet of the Church and began the task of moving the Latter-day Saints west, to set up a new "Zion" - a place where the Saints would be free of harassment, could prosper, and build "the Kingdom of God on Earth". The first company of 148 Mormons arrived in the Salt Lake Valley in July 1847. The mass-migration that followed brought 70,000 people to Utah over the next 20 years. Exploration and Colonization South: Mormon exploration into the region of southwestern Utah, and contact with the Southern Paiute, occurred as early as 1849. Mormon communities sprang up quickly in the area, including St. George - colonized in 1861. Mormon colonization differed from the individualism of most American pioneering. Settlement parties, or "missions," comprised of skilled workers - blacksmiths, coopers, weavers, farmers, etc. - were carefully chosen. Mormons would first build a fort for protection. Even as houses were built, they were encouraged to live in close proximity, and sharethe products of their labor.
3. PIPEVC_120718_018.JPG: Controversy and Conflict Mormon-Federal Relations The Mormon vision of "The Kingdom" - a blending of church and state - became reality with the appointment of Brigham Young as territorial governor in 1851. As a result the Mormons found themselves under the scrutiny of the federal government. Rumors of alliances between the Mormons and Indians grew. "The Redskins continue on the rampage on the Plains. There is little doubt that they receive encouragement and supplies from the Mormons. Both will have to be dispossessed or exterminated, before a great while." -- San Francisco Flag, 1867 The East was shocked with the official announcement of the Mormon practice of plural marriage (polygamy) in 1852. To many in the East, the nation's primary problems were the "twin relics of barbarism" - polygamy and southern slavery. With rumors of the possibility of secession, the federal government sent a new governor to replace Brigham Young in 1857, along with an army of 2,500 soldiers. War between the army and the Mormon militia was narrowly avoided. Young continued to head what many characterized as a shadow government through the 1860s. Under his leadership the Mormons continued to explore and build communities in Utah and surrounding territories, firmly establishing their presence in the west. Mormon-Indian Relations: While other frontier settlements sought federal protection from Indians, the church sought peace with its Indian "brethren" by urging its members to supply them with food and clothing. "Notwithstanding the efforts of the military commanders... who... make the extermination of the Indian one of their watch cries.... The course the people of Utah have persued towards the Indians can be recommended not only on the score of humanity, but of economy. We have found it cheaper to feed than to fight them.... Thus shall we gain their love, and by keeping our word with them hold their respect. By this means we hope, with the help of the Lord to accomplish much good for the original owners of the soil of this continent." -- Brigham Young, June 1870 But the cultural gap between Mormon and Indian was huge. Values,concepts of land use and ownership, and religion, were drastically different. Indians didn't understand why Mormons could hunt deer, but Indians couldn't hunt cattle. Mormons didn't understand how their permanent settlements, using the best water and land, were changing Indians life ways. Between 1850 and 1870, Utes led by Black Hawk resisted the Mormon movement into central and southern Utah. Ute raids and Mormon retaliation were common. Well aware of the conflict between the Mormons and the Federal government, Black Hawk knew that Brigham Young would not ask for help from the U.S. Army. In 1864, the Navajo had been forced from Arizona to a reservation in New Mexico, after the U.S. Cavalry under Kit Carson destroyed thousands of their sheep and cattle. Some, such as the famous warrior Manuelito, refused to leave northern Arizona. Manuelito and others crossed the Colorado River to join Black Hawk in raiding Mormon settlements in southern Utah to regain livestock. The Kaibab Paiute, now struggling to merely survive, briefly allied themselves either with the Mormons, or with the Navajos and Utes during this time. Some helped secure Mormon fields and forts; others participated in the livestock raids.
4. PIPEVC_120718_030.JPG: Pipe Spring: Water Source, Campsite, Ranch: In 1858, Jacob Hamblin and others traveling to the Hopi mesas, crossed the Arizona Strip with a Paiute guide. They stopped one night at Matungwa'va, which they renamed Pipe Spring. As a result of their stories of abundant grasslands and scattered springs across the Strip, by 1860 Pipe Spring was being used as a waterhole and campsite for ranchers. James M. Whitmore, a Texas convert to Mormonism, received a land certificate for 160 acres around Pipe Spring in 1863. Whitmore and his ranch hand Robert McIntyre, established a ranch with approximately 400 longhorn cattle and 1,000 sheep. They built a small dugout for shelter, fenced 11 acres for cultivation, planted grape vines and fruit trees, and built corrals. Pipe Spring: Mormon and Indian Conflicts: During the winter of 1865-66 Mormons heard rumors that Black Hawk might raid settlements in southern Utah and that Navajo warriors intended to join him. Ranchers were warned to move their stock to safe locations. James Whitmore, however, left his livestock free-ranging at Pipe Spring. In early January of 1866, reports reached St. George that Indians had stolen cattle and sheep from the Whitmore ranch at Pipe Spring.Whitmore and his hand Robert McIntyre rode out to check on their stock, but never returned. Seventy-four Mormon militia searched for the men. Traveling through the snow for several days, the militia finally came upon two Kaibab Paiutes. After some degree of interrogation and threats, one of the Paiutes led part of the militia to the bodies of Whitmore and McIntyre about four miles south of Pipe Spring. Another group of militia was led to a Kaibab family camp. These Kaibab had some of Whitmore and McIntyre's clothing and other possessions. They claimed to have traded with Navajos for the items and said they knew nothing of the killings. Nevertheless, the arrow and bullet riddled bodies of Whitmore and McIntyre and the evidence of the clothing were taken as proof that they committed the killings. With emotions running high, the militia executed at least six Kaibab men that day. The next day another old Kaibab man was killed. One militia member volunteered to do the deed - "Damned if I wouldn't like to kill an Indian before I go" and made haste to "blow his brains out." Others unsuccessfully protested the killings - "I never was so ashamed of anything in all my life-the whole thing was so unnecessary," stated Edwin D. Woolley, Jr. Over the next four years periodic Navajo raids on Mormon settlements in southwest Utah continued along with Mormon reprisals. Kaibab Paiutes were increasingly used by the militia as guides and informants, however they were sometimes mistaken for hostile Navajos and killed. Pipe Spring served as a key outpost for the Mormon militia until the conflict with the Navajo ended. A Paiute child orphaned by the killings was given the name of "Tuhdh'heets," a word meaning "desolate, barren, or naked." The name has been anglicized to "Tillahash," which modern Southern Paiutes say means, "the Beginning and the end of a Family." The New Pipe Spring Ranch and "Winsor Castle": Brigham Young had observed the range of the Arizona Strip and the water of Pipe Spring on his trips to Kanab, Utah. He bought the Pipe Spring deed from Whitmore's widow, to establish a Church ranch. In 1870 Young visited Pipe Spring and directed Church members to build a fort to enclose the "fine spring of good water" and "to accommodate a number of persons in case of an Indian attack..." Skilled masons, carpenters, blacksmiths, and some 40 other men worked on the fort. Wives cooked for the crews, and children helped haul rock and water. The fort came to be known as "Winsor Castle" after the first ranch manager, Anson P. Winsor.
5. PIPEVC_120718_034.JPG: James M. Whitmore
6. PIPEVC_120718_047.JPG: The Whitmore and McIntyre killings were misinterpreted for many years. A bronze plaque placed on Winsor Castle by the Utah Pioneer and Landmarks Association in 1933 attributed the killings to the Paiute as well as the Navajo. The plaque also ignored the Paiute executions at the hands of the Mormon militia.
7. PIPEVC_120718_090.JPG: Welcome to Neung'we Tuvip -- homeland of the Kaibab Paiute -- and Pipe Spring National Monument "This land is the home of the Kaibab Paiute people. This is the place of our origin. We were brought here by Coyote in a sack. This is where my Sehoo (umbilical cord) is buried, it is my connection to this land. It is the place to which I will return to make my leap into the spirit world." -- Kaibab Paiute tribal member Throughout the centuries many have used the land and water of the country between the Grand Canyon to the south and the high plateaus to the north. Ancestral peoples (E'nengweng), the Kaibab Paiute (Kai'vi'vits), and eventually members of the Church of Jesus Christ of Latter-day Saints, also known as Mormons, lived in the area. Cultural Relationships with the Land Within the lives of Southern Paiutes, there is an inherent understanding that all things are placed on this land with the breath of life, just as humans. This land is considered to be their home, just as it is for man, and it is taught that one must consider that rocks, trees, animals, mountains and all other things are on the same level as man. Each has a purpose in life, and the one who created every living thing on this earth placed all living things here to interact with one another….It is said that the plants, animals, and in fact, everything on this land, understands the Paiute language, and when one listens closely and intently enough, there is affirmation and a sense of understanding. -- Kaibab Paiute tribal member "The increase of our children, and their growing up to maturity,increases our responsibilities. More land must be brought into cultivation to supply their wants. This will press the necessity of digging canals to guide the waters of our large streams over the immense tracts of bench and bottom lands which now lie waste…. In these great public improvements the people should enter with heart and soul, and freely invest in them their surplus property and means, and thus prepare to locate the vast multitudes of our children… and strengthen our hands, and solidify still more, make still more compact our present organized spiritual and national institutions." -- Brigham Young, President Church of Jesus Christ of Latter-day Saints 1847 -1877
8. PIPEVC_120718_097.JPG: Federal Contacts The Paiutes initial contact with the federal government came in the form of geographer, explorer and Civil War veteran, John Wesley Powell. Powell surveyed the Colorado River and vicinity in 1869 and 1871, relying heavily on Indian informants. The Kaibab and other Paiutes were generous in providing guides. Of two Kaibab guides, Chuarumpeak and Shuts, Powell wrote: It is curious now to observe the knowledge of our Indians. There is not a trail but what they know; every gulch and every rock seems familiar. I have prided myself on being able to grasp and retain in my mind the topography of a country; but these Indians put me to shame. My knowledge is only general, embracing the more important features of a region that remains as a map engraved on my mind; but theirs is particular. They know every rock and every ledge, every gulch and canyon, and just where to wind among these to find a pass; and their knowledge is unerring.
9. PIPEVC_120718_107.JPG: Limits and Effects on Ranching The Land and Forage In the 1860s ranching brought thousands of cattle and sheep to the Arizona Strip. Although Brigham Young promoted proper stewardship of the land, within just 10 - 20 years, the sheer number of livestock exceeded the grazing capacity of the high desert grasslands. As the native grasslands deteriorated, wind and rain erosion and movement of livestock removed the thin desert topsoil. Ultimately sagebrush, other shrubs, and exotic species of plants replaced the grasslands. Natural cycles of drought resulted in huge cattle "die-offs." The long-term result was the permanent reduction of ranching. "Ten years ago the desert spaces...were covered with abundant grasses, affording rich pasturage to horses and cattle. Today hardly a blade of grass is to be found within ten miles of the spring... The horses and cattle have disappeared, and the bones of many of the latter are bleached upon the plains in front of it...There is little doubt that during the last ten or twelve years the climate of the surrounding country has grown more arid...grasses perished even to their roots before they had time to seed... Even if there had been no drought the feeding of cattle would have impoverished and perhaps wholly destroyed the grass by cropping it clean before the seeds were mature." -- Clarence E. Dutton, United States Geological Survey - at Pipe Spring, circa 1880 The Native People The culture and society of the Kaibab Paiute and their ancestors depended on the desert grassland ecosystem of the Arizona Strip. The seeds of many grasses were primary staples of the Kaibab diet. Harvesting tools - seed beaters, winnowing baskets and others - were developed as a result of this direct dependence. Ranching pushed the Kaibab Paiute from their water sources and garden plots. Cattle and sheep were in direct competition for the plants and seeds the Kaibab used in their daily life. Wildlife hunted by the Kaibab was also affected. "My grandmother used to gather...a little green plant, a little old bush, and she'd whip the seeds into a basket. That was good food... First she'd roast it... And then she used to grind it and it used to make real good soup or stew or sometimes she made it into gravy. Oh, it was really tasty. "One year I was going to take my daughters out into the hills to show them what kind of seeds my mother and grandmother used to gather, and there were some that year. But that following year they got some cattle into that area, and they just loved all of that. They cleaned it out. So there were no more seeds. -- Kaibab Paiute elder - 1995
10. PIPEVC_120718_116.JPG: "One year there was a drought, the cattle became so poor that many died on the range and many others that reached the watering troughs laid down after drinking never to rise again. In the week or so that they lived some of them would hitch along several rods in their efforts to get on their feet but were too weak. I suffered a lot having to witness this and often gathered armsful of alfalfa but hey would neither eat from my hand nor from the pile I laid in front of them; neither would they drink from the bucket of water I held to their mouths. They remained mute where they were until they died." -- Emma Seegmiller, third wife of Daniel Sergmiller, much superintendent at Pipe Spring -- 1890s
11. PIPEVC_120718_126.JPG: Mormon Life at Pipe Spring Much like their 19th century counterparts elsewhere in the United States, Mormons on the frontier sought independence, an increased standard of living, and more leisure time. Unlike many of their counterparts, most Mormons were also answering a religious calling. Men personally called by Church President Brigham Young originally managed the ranch at Pipe Spring. The degree of sacrifice their families experienced at this remote location deepened their conviction of service. Men worked from sun to sun… At Pipe Spring there were long hours of routine ranch and farm work, as well as the dangerous seasonal tasks of round-ups and branding. The men and boys milked 80 to 100 range cows each day for the Pipe Spring dairy operation. The ranch superintendent kept track of the complexities of tithing and corporate ranch business. ... But women's work was never done. The constant toil of daily domestic work brought a woman's touch to the rugged frontier. This included constant cleaning and cooking - not only for one's own family, but also for cowhands and workers. Weekly laundry had so many steps it took an entire day to complete. The women at Pipe Spring operated the telegraph, and made butter (40+ pounds) and cheese (60+ pounds) each day. The woman of the house was also expected to provide a proper welcome, well-prepared food, clean beds, and first aid for travelers - all at a moments notice. "Families are forever" Families were the cornerstone in building the Saint's "Kingdom of God on Earth." Religious tenets held that the Mormon father was to remain the head of the family into eternity, with all associated power, authority, and responsibility. A large part of the Mormon mother's role was childbearing and child rearing. Children were to be obedient to their parents' religious based authority. Children At Pipe Spring, pioneer children did everything from hauling water and churning butter to cooking for the entire family and herding livestock. "I did my part as a little boy helping build the fort at Pipe Springs...I drove the oxen that hauled part of the rock to build the fort. The men would load the rock onto a sled and I would drive the oxen to the fort where other workers unloaded the rock...I was but 7 or 8 years of age." -- Joseph F. (Frank) Winsor Plural Families The early managers of Pipe Spring practiced polygamy, as encouraged by the church. Some managers had all their wives and children at Pipe Spring. Some had wives and family members at other locations. "In 1877, when the Temple was completed... I received a telegram from President Young that he wanted to see me at once....He said he wanted me to go to Winsor Ranch and take charge of the church property there....He also told me to get a young wife and raise me a family as I was too good a man not to raise any more family than I had, which was a son and three daughters, mostly grown up. So on December 13, 1877, I married Julia A. Johnson and from this union there were 12 children." -- Charles Pulsipher, 1877. Pulsipher was the second ranch superintendent at Pipe Spring; Julia was his third wife. With the passing of more strict anti-polygamy laws in the early 1880s, the federal government tripled the number of U.S. Marshals in Utah and began a campaign to convict men practicing polygamy. Pipe Spring became a refuge for wives of targeted Southern Utah men, since it was located across the territorial line in Arizona. Flora Woolley, second wife of Edwin D. Woolley, said of her move to Pipe Spring, "So about the year 1886, I moved to Pipe Spring. In other words, I went to prison to keep my husband out." In 1890 and 1904 the Church issued official statements ending the practice of polygamy. The Deseret Telegraph The Deseret Telegraph system was initiated by Brigham Young in 1866, and rapidly put in place to ensure communications with Salt Lake City during the Black Hawk and Navajo conflicts. Pipe Spring became a telegraph station in 1871. The telegraph provided welcome communications for frontier families and Church business.
12. PIPEVC_120718_136.JPG: Florence Snow Woolley (first woman on the left) was the 2nd wife of Edwin D. Woolley (man in the center). Ellen Carling Chamberlain (third woman from the left), was the 4th wife of Thomas Chamberlain (man on the far right). Mary Jane McLeve Meeks (second woman from the left and a midwife) was the 2nd wife of Priddy Meeks. Ann Carling Chamberlain (she is not pictured, but is inside the fort having just had a baby, hence the need for the midwife) was the 3rd wife of Thomas Chamberlain and a sister to Ellen. From the mid 1880's to the mid 1890's at least 10 different plural wives hid out at Pipe Spring.
13. PIPEVC_120718_150.JPG: Ranching Areas without enough water for profitable farming, like Pipe Spring and other small springs on the Arizona Strip, were used by Mormon settlers primarily for ranching. Pipe Spring quickly became a major Mormon ranching enterprise on the Arizona frontier. "This is the best stock range in this Southern Country...west from here 30 miles or more is a sea of grass, and running north east from here thirty miles the same." -- Edwin G. Woolley, Adjutant, Utah Territorial Militia, Pipe Spring - February, 1869 Church Ranching Systems The Church created a system of tithing ranches. Each tithing ranch managed the livestock donated, or tithed, by Church members. This stock was used to support Church enterprises. Pipe Spring served as the ranch for the Southern Utah Tithing Office, which collected livestock from Fillmore, Utah in the north, to the Colorado River in the south. Dairy operations at Pipe Spring produced milk, butter and cheese for Church workers building the first Utah Mormon temple in St. George, completed in 1877. The Church also created a system of corporate ranches. These were for-profit corporations, which bought and sold everything from livestock to agricultural goods. The Winsor Castle Stock Growing Company was the corporate arm of the Pipe Spring enterprise.
14. PIPEVC_120718_159.JPG: A People and a Culture in Crisis By the late 1800s the Kaibab Paiutes were in dire straits. With no Federal treaty or reservation, settlers continued to spread onto Kaibab traditional lands and water sources. Federal distributions of clothing and food were not available. Hunting and gathering rights were not guaranteed. Traditional foods and medicines became less accessible. Survival meant retreat to the remote high country of the Kaibab Plateau and recesses of Kanab Creek and the Grand Canyon. The autumn harvest of pinyon nuts and deer hunting provided food and items for trade, and limited farming took place on the small beaches and sandbars in the canyon bottoms. During the 1870s, sawmills, grazing and a short-lived mining boom impacted these last refuges. Then in 1893 a forest preserve was created on the Kaibab Plateau. In 1903 a Commissioner of Indian Affairs Special Agent reported: The young Indians do a great deal of hunting, but game is very scarce, rabbits being about all they get. Formerly the Buckskin Mountain [Kaibab Plateau] afforded excellent hunting ground, but since that has been made a forest reserve the Indians have been shut off. In fact, they have not been allowed the same privilege as white men have during the open game season, which I think they certainly should have. Like many Indian tribes across the west, the Kaibab participated in the 1890s Ghost Dance religion. With their culture and social structure in crisis, this movement was an attempt to resurrect ancestors lost to war and disease, and restore their society and traditional world. Some also turned to the new religious beliefs of the Latter-day Saints, drawn primarily by the promise of food, clothing and shelter.
15. PIPEVC_120718_178.JPG: Church Involvement As their traditional lifestyle became more difficult to follow, some Kaibab Paiute moved closer to Mormon settlements, such as Kanab. In 1879 the Church gave the Kaibab one-third of the water rights to Moccasin Spring, in part to draw them away from Kanab. They also set up an Indian mission beside Moccasin where the Paiutes were invited to live and learn the ways of agriculture. In the words of an early Mormon resident, it was an attempt "to get them to settle down at Moccasin and live like white people, farming and cattle raising, instead of roaming over the country in search of a living."
16. PIPEVC_120718_179.JPG: Federal Involvement In 1873, government explorer and administrator John Wesley Powell recommended that the Kaibab Paiutes be placed under Federal jurisdiction, in order to provide them with food and land for farming. However, no Federal action was taken. Powell then recommended that they move to the Ute or Moapa Paiute reservation. The Utes were their traditional enemies and the Moapa area was too far from their homeland. The Kaibab remained. "The Kanab or Kaibab Indians are in very destitute circumstances; fertile places are now being occupied by the white population, thus cutting off all their means of subsistence except game....The foot hills that yielded hundreds of acres of sunflowers...the grass that grew so luxuriantly when you were here...and many other plants that produced food for the natives is all eat out by stock....I should esteem it a great favor if you could secure some surplus merchandise for the immediate relief of their utter destitution." -- Jacob Hamblin to John Wesley Powell, 1880
17. PIPEVC_120718_182.JPG: In 1906 the Kaibab population reached a historic low of 76 people. That year, at the urging of church officials and Utah Senator Reed Smoot, the government gave $10,500 to "support and civilize" the Kaibab Indians through stock raising.
18. PIPEVC_120718_187.JPG: Establishment of the Reservation In 1907, the General Land Office withdrew 138,000 acres of public lands from settlement "for the use of the Kaibab." In an attempt to prevent land disputes, in 1908 the Kaibab were moved from Moccasin to "Indian Moccasin", which later became Kaibab Village. These actions were also aimed at making the Kaibab "self-sufficient" as ranchers and farmers. By 1914, the tribe's cattle herd grew to 400 animals and 45 acres of crops were being irrigated. Conflicts soon developed between the Indians and their neighbors over limited range resources and water.
19. PIPEVC_120718_190.JPG: Schooling "Kill the Indian in him and save the man." -- Henry Richard Pratt, Superintendent Carlisle Indian School The U.S. Government established boarding schools in the late 1800s as part of its plan to "civilize" American Indian people. The programs were designed to do away with "unacceptable" Indian cultural customs. Indian children were forced to cut their hair, wear uniforms, and punished for speaking their native languages or using their native names. The first federal programs for the Kaibab Paiutes began in 1898. A day school was established on the Shivwits Reservation, outside St. George, Utah. A Paiute boarding school also operated at Panguitch, Utah from 1904 to 1909. Kaibab children continued to be sent to federal boarding schools across the west through the 1960s. Many Kaibab were placed with Mormon families while attending distant schools. "And then when I got a little older they sent me to school. Some of the children had to stay at the school all the time and not come home because they kept doing things wrong and acting bad. So they stayed there all summer....but we always came home." -- Kaibab Paiute, Mabel Drye recalling her days at the Panguitch school.
20. PIPEVC_120718_195.JPG: The Threat of "Termination" From the beginning, the use of federal lands for Indian reservations was criticized. Congress experimented with programs to grant land to individual Indians to speed their assimilation into American culture. Granting private property rights to Indians would also eventually eliminate the need for reservations, opening more land to private entry and development. The "termination" movement of the 1950s led by Utah Senator Arthur Watkins called for the end of federal trust responsibility with Indians. Tribal governments and reservations would be eliminated. Senator Watkins' focused on the Southern Paiute bands of Utah - the Shivwits, Kanosh, Koosharem, and Indian Peaks. These bands were terminated in 1954. The Kaibab were lucky to be in Arizona - outside the area of Watkins' influence. Nevertheless, they witnessed their relatives lose tribal lands and federal assistance programs. Ultimately the Federal government found termination to be ineffective and even detrimental to the Indians. In 1980 the Southern Paiutes of Utah regained status as a federally recognized tribe.
21. PIPEVC_120718_197.JPG: Tribal Government Indian tribes were encouraged to "modernize" their governments under the Indian Reorganization Act of 1934. That law called upon tribes to develop a constitution creating a tribal council, and encouraged tribal courts and law and order codes. The Kaibab constitution was formally approved by the Secretary of the Interior in 1934, and a council established that same year. The Kaibab government grew and evolved over the years, ensuring a stronger voice for the people in regional and federal arenas, and protection of the rights and privileges of tribal members.
22. PIPEVC_120718_200.JPG: A People and a Culture in Crisis By the late 1800s the Kaibab Paiutes were in dire straits. With no Federal treaty or reservation, settlers continued to spread onto Kaibab traditional lands and water sources. Federal distributions of clothing and food were not available. Hunting and gathering rights were not guaranteed. Traditional foods and medicines became less accessible. Survival meant retreat to the remote high country of the Kaibab Plateau and recesses of Kanab Creek and the Grand Canyon. The autumn harvest of pinyon nuts and deer hunting provided food and items for trade, and limited farming took place on the small beaches and sandbars in the canyon bottoms. During the 1870s, sawmills, grazing and a short-lived mining boom impacted these last refuges. Then in 1893 a forest preserve was created on the Kaibab Plateau. In 1903 a Commissioner of Indian Affairs Special Agent reported: The young Indians do a great deal of hunting, but game is very scarce, rabbits being about all they get. Formerly the Buckskin Mountain [Kaibab Plateau] afforded excellent hunting ground, but since that has been made a forest reserve the Indians have been shut off. In fact, they have not been allowed the same privilege as white men have during the open game season, which I think they certainly should have. Like many Indian tribes across the west, the Kaibab participated in the 1890s Ghost Dance religion. With their culture and social structure in crisis, this movement was an attempt to resurrect ancestors lost to war and disease, and restore their society and traditional world. Some also turned to the new religious beliefs of the Latter-day Saints, drawn primarily by the promise of food, clothing and shelter.
23. PIPEVC_120718_211.JPG: Artists rendition of Joseph Smith preaching to Indians. Local governments were alarmed by the possibility of Mormon-Indian alliances.
24. PIPEVC_120718_216.JPG: Parowan, Utah -- 1850s. Mormon colonization differed from the individualism of most American pioneering. Settlement parties, or "missions," comprised of skilled workers -- blacksmiths, coopers, weavers, farmers, etc -- were carefully chosen. Mormons would first build a fort for protection. Even as houses were built, they were encouraged to live in close proximity, and share the products of their labor.
25. PIPEVC_120718_261.JPG: Outside Contacts: Spanish: The Southern Paiute were affected by European culture long before their first face-to-face contact. Some impacts were positive, such as the trade of small items like steel strikers for starting fires, metal knives and glass beads. The earliest, and biggest, negative impact came in the form of disease. Small pox and measles pandemics swept through the Americas in the early 1500s. By the 1870s, these diseases and others, had reduced most native populations by 80%. In 1776 the first Spanish explorers (Dominguez and Escalante) arrived in the region, searching for a route from Santa Fe to the missions in California. Once routes were established, Spanish traders from New Mexico began trading Indian slaves in California and New Mexico. The effects of this slave trade on the Paiute were noted by people traveling through the area: "Every man's hand is against them. The New Mexicans capture them for slaves; the neighboring Indians do the same… The price of these slaves in the markets of New Mexico varies with the age and other qualities of person. Those from ten to fifteen years old sell from $50 to $100… Notwithstanding their horrible deficiency in all the comforts and decencies of life, these Indians are so ardently attached to their country, that when carried into the lands of their captors and surrounded with abundance, they pine away and often die in grief for the loss of their native deserts. In one instance, I saw one of these Paiuches die from no other apparent cause than this home-sickness..." -- Charles Wilkes United States Exploring Expedition - circa 1840 Mormon: In the late 1840s, a new group with a unique outlook toward American Indians arrived on the scene. Under the leadership of Brigham Young, members of the Church of Jesus Christ of Latter-day Saints (Mormons), arrived in the Salt Lake Valley of northern Utah in 1847. Over the next 50 years they systematically settled throughout Utah, southern Idaho, eastern Nevada, northern Arizona, and even into Mexico. This expansion put them in direct contact, and sometimes conflict, with numerous Indian groups. But because of their religion, Mormons generally opposed the customary frontier theory that "the only good Indian is a dead Indian". A central tenet of their religion was that Indians were descendants of the Lost Tribes of Israel who had come to the Americas in early Biblical days and practiced a form of Christianity. But through their "abomination and loss of belief" they eventually became "loathsome…an idle people, full of mischief." Mormons believed it was their responsibility to help these "Lamanites", so that when they were "restored unto the knowledge of…Jesus Christ…many generations shall not pass…save they shall be a white and a delightsome people." Thus the church urged its members to clothe and feed their "Lamanite brethren" and eventually try to convert them. -- Jacob Hamblin The Kaibab Paiute first encountered Mormons in the late 1850s when Jacob Hamblin led a group of missionaries across the Arizona Strip on their way to the Hopi lands. Indentured Servitude Mormons found themselves in an interesting predicament regarding the Spanish-Indian slave trade and their own religious views of Indians. Having heard stories of Indian slave children being killed by their captors if not purchased, Mormons took to buying them. "They [Utes] offered them to the Mormons who declined buying...[one of the Utes] became enraged, saying that the Mormons had stopped the Mexicans from buying these children; they had no right to do so, unless they bought them themselves...he took one of these children by the heels and dashed its brains out on the hard ground, after which he threw the body towards us, telling us we had no hearts, or we would have bought it and saved its life." -- Daniel W. Jones, circa 1850 The Mormons justified the purchase and holding of Indians by defining the practice as "indentured servitude" rather than slavery. The Utah Territorial Legislature authorized indentured servitude when it enacted "An Act for the Relief of Indian Slaves and Prisoners" in 1852. This legalized the possession of an Indian by a "suitable person…to raise, or retain and educate…for the term of not exceeding twenty years."
26. PIPEVC_120718_282.JPG: John Hamblin, known in Mormon circles as the "Buckskin Apostle," was a missionary and mediator to the Indians of southern Utah and northern Arizona. Indian reaction to Hamblin ran the gamut from teacher and friend, to witchdoctor and foe.
27. PIPEVC_120718_287.JPG: Many Indians heeded the Mormons and "got washed," or baptized, but relatively few embraced the faith to the exclusion of their traditional ceremonies.
28. PIPEVC_120718_297.JPG: Intertribal Contacts The Kaibab are one band of the larger Southern Paiute community. At least sixteen different Southern Paiute bands at one time occupied much of southern Utah, southern Nevada and northwestern Arizona. Relations between the Kaibab and other Southern Paiute bands have traditionally been good. They often visited, traded, hunted and gathered in each other's territory. Intermarriage was (and is) common. The Indian tribes bordering the Southern Paiute area include the Western Shoshone and Ute to the north, the Navajo and Hopi to the east and southeast, and the Hualapai and Havasupai to the south across the Grand Canyon. Historically, relationships with non-Paiute groups have been mixed. The Kaibab traded, intermarried, and shared certain practices and ceremonial sites with the Hualapai and Havasupai. Contact with the Navajo and Ute, however, was stressful. These larger tribes acquired horses and modern weapons (swords and guns) early, and aggressively expanded their ranges. The Navajo and Ute tribes also participated in the Spanish slave trade, often acting as "middle men", stealing or trading with the Paiutes for their children. These children were then traded or sold to the Spanish in New Mexico and California, where they were used as slave labor for mining or domestic work.
29. PIPEVC_120718_309.JPG: Work The division of labor placed various tasks in the hands of the most skilled. Men worked to prepare the ground before planting; both men and women tended the fields; women were responsible for the harvest. Men hunted, after which the women in camp identified the most needy and distributed the meat accordingly. Women made all the food, clothing and baskets. The building of the family home, the kahn, was generally a joint effort. Leisure time Seasonal dancing and games were the primary leisure time amusements. Gambling was a common activity among adults, especially during large gatherings of the various bands and tribes. Children's games were often instructional.
30. PIPEVC_120718_313.JPG: Beliefs The Kaibab Paiute passed on to their children and grandchildren their beliefs that they were to care for and nurture the land, which fed, cured and clothed them. They believed that when they were created they were given the right to use, and the duty to protect, the lands and resources. If plants and animals weren't harvested and used appropriately, they would disappear and be gone from the People forever. Knowledge Knowledge was gained and passed on by and through the person who needed it and used it. Not everyone knew everything. This kept family members dependent upon each other and increased respect for individuals. Knowledge was passed on gradually over time. A lifetime of apprenticeship was the normal process for passing on the complex knowledge of an elder.
31. PIPEVC_120718_320.JPG: Kaibab Lifeways Territories and Bands Certain families owned, or were in charge of, specific springs and farming areas. Extended families and their kinship band had larger areas where they seasonally hunted and gathered. Beyond the family and local group there were several levels or layers of leadership. Territories were agreed upon between bands. Each territory contained nearly all of the resources necessary for the complex lifestyle of the People. They did, however, regularly travel into other territories to gather certain plants or minerals. This travel resulted in contact, trade and intermarriage with the other Paiute bands and different tribes. Cultural traditions and practices were exchanged and passed on - including basketry, songs and dances, and various beliefs.
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Wikipedia Description: Pipe Spring National Monument
From Wikipedia, the free encyclopedia

Pipe Spring National Monument is located in the U.S. state of Arizona, and is rich with American Indian, early explorer and Mormon pioneer history. The National Monument was listed on the National Register of Historic Places on October 15, 1966.

The water of Pipe Spring has made it possible for plants, animals, and people to live in this dry, desert region. Ancestral Puebloans and Kaibab Paiute Indians gathered grass seeds, hunted animals, and raised crops near the springs for at least 1,000 years.

Pipe Springs was discovered and named by the 1856 Latter-day Saint missionary expedition to the Hopi mesas led by Jacob Hamblin. In the 1860s Mormon pioneers from St. George, Utah, led by James M. Whitmore brought cattle to the area and a large cattle ranching operation was established. In 1866, conflict with the native peoples of the area, Navajo and Paiute, flashied into violence, and by 1872 a protective fort was built over the main spring. The following year the fort and ranch was purchased by Brigham Young for the The Church of Jesus Christ of Latter-day Saints. The LDS Bishop of near-by Grafton, Utah, Anson Perry Winsor, was hired to operate the ranch and maintain the fort, soon called Winsor Castle. This isolated outpost served as a way station for people traveling across the Arizona Strip, that part of Arizona separated from the rest of the state by the Grand Canyon. It also served as a refuge for polygamist wives during the 1880s and 1890s. The LDS church lost ownership of the property through penalties involved in the federal Edmunds-Tucker Act of 1887.

Although their way of life was greatly impacted by Mormon settlement, the Paiute Indians continued to live in the area and by 1907 the Kaibab Paiute Indian Reservation was established, surrounding the privately owned Pipe Spring ranch.

In 1923 the Pipe Spring ranch was purchased and set aside as a national monument, a memorial of ...More...
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- 2012_AZ_Pipe_Spring: AZ -- Pipe Spring Natl Monument (138 photos from 2012)
- 2002_AZ_Pipe_Spring: AZ -- Pipe Spring Natl Monument (28 photos from 2002)
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2012 photos: Equipment this year: My mainstays were the Fuji S100fs, Nikon D7000, and the new Fuji X-S1. I also used an underwater Fuji XP50 and a Nikon D600. The first three cameras all broke this year and had to be repaired. Trips this year: three Civil War Trust conferences (Shepherdstown, WV, Richmond, VA, and Williamsburg, VA), a week-long family reunion cruise of the Caribbean, another week-long family reunion in the Wisconsin Dells (with lots of in-transit time in Ohio and Indiana), and my 7th consecutive San Diego Comic-Con trip (including side trips to Zion, Bryce, the Grand Canyon, etc). Ego strokes: I had a picture of Miss DC, Ashley Boalch, published in the Washington Post. I had a photograph of the George Segal San Francisco Holocaust memorial used as the cover of Quebec Francais (issue 165). Not being able to read French, I'm not entirely sure what the article is about but, hey! And I guess what could be considered to be a positive thing, my site is now established enough that spammers have noticed it and I had to block 17,000 file description postings for Viagra and whatever else.. Number of photos taken this year: just below 410,000.
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