Blackfoot Confederacy

The Blackfoot Confederacy, Niitsítapi, or Siksikáí'tsitapi, is a historic collective name for linguistically related groups that make up the Blackfoot or Blackfeet people: the Siksika, the Kainai or Blood, and two sections of the Peigan or Piegan or Piikani – the Northern Piikani and the Southern Piikani. Broader definitions include groups such as the Tsúùtínà and A'aninin who spoke quite different languages but allied with or joined the Blackfoot Confederacy.
Historically, the member peoples of the Confederacy were nomadic bison hunters and trout fishermen, who ranged across large areas of the northern Great Plains of western North America, specifically the semi-arid shortgrass prairie ecological region. They followed the bison herds as they migrated between what are now the United States and Canada, as far north as the Bow River. In the first half of the 18th century, they acquired horses and firearms from white traders and their Cree and Assiniboine go-betweens. The Blackfoot used these to expand their territory at the expense of neighboring tribes.
Today, three Blackfoot First Nation band governments reside in the Canadian province of Alberta, while the Blackfeet Nation is a federally recognized Native American tribe of Southern Piikani in Montana, United States. Additionally, the Gros Ventre are members of the federally recognized Fort Belknap Indian Community of the Fort Belknap Reservation of Montana in the United States and the Tsuutʼina Nation is a First Nation band government in Alberta, Canada.

Government

The four Blackfoot nations come together to make up what is known as the Blackfoot Confederacy, meaning that they have banded together to help one another. The nations have their own separate governments ruled by a head chief, but regularly come together for religious and social celebrations.
Originally the Blackfoot/Plains Confederacy consisted of three peoples based on kinship and dialect, but all speaking the common language of Blackfoot, one of the Algonquian languages family. The three were the Piikáni, the Káínaa, and the Siksikáwa. They later allied with the unrelated Tsuu T'ina, who became merged into the Confederacy and, with the Atsina, or A'aninin.
Each of these highly decentralized peoples were divided into many bands, which ranged in size from 10 to 30 lodges, or about 80 to 240 persons. The band was the basic unit of organization for hunting and defence.
The Confederacy occupied a large territory where they hunted and foraged; in the 19th century it was divided by the current Canada–US international border. But during the late nineteenth century, both governments forced the peoples to end their nomadic traditions and settle on "Indian reserves" or "Indian reservations". The South Peigan are the only group who chose to settle in Montana. The other three Blackfoot-speaking peoples and the Sarcee are located in Alberta. Together, the Blackfoot-speakers call themselves the Niitsítapi. After leaving the Confederacy, the Gros Ventres also settled on a reservation in Montana.
When these peoples were forced to end their nomadic traditions, their social structures changed. Tribal nations, which had formerly been mostly ethnic associations, were institutionalized as governments. The Piegan were divided into the North Peigan in Alberta, and the South Peigan in Montana.

History

The Confederacy had a territory that stretched from the North Saskatchewan River along what is now Edmonton, Alberta, in Canada, to the Yellowstone River of Montana in the United States, and from the Rocky Mountains and along the South Saskatchewan River to the present Alberta-Saskatchewan border, east past the Cypress Hills. They called their tribal territory Niitsitpiis-stahkoii - "Original People
s Land." To the east, the Innu and Naskapi called their territory Nitassinan – "Our Land." They had adopted the use of the horse from other Plains tribes, probably by the early eighteenth century, which gave them expanded range and mobility, as well as advantages in hunting.
The basic social unit of the Niitsitapi above the family was the band, varying from about 10 to 30 lodges, about 80 to 241 people. This size group was large enough to defend against attack and to undertake communal hunts, but was also small enough for flexibility. Each band consisted of a respected leader, possibly his brothers and parents, and others who were not related. Since the band was defined by place of residence, rather than by kinship, a person was free to leave one band and join another, which tended to ameliorate leadership disputes. Also, should a band fall upon hard times, its members could split up and join other bands. In practice, bands were constantly forming and breaking up. The system maximized flexibility and was an ideal organization for a hunting people on the northwestern Great Plains.
During the summer, the people assembled for nation gatherings. In these large assemblies, warrior societies played an important role for the men. Membership into these societies was based on brave acts and deeds.
For almost half the year in the long northern winter, the Niitsitapi lived in their winter camps along a wooded river valley. They were located perhaps a day's march apart, not moving camp unless food for the people and horses, or firewood became depleted. Where there was adequate wood and game resources, some bands would camp together. During this part of the year, buffalo also wintered in wooded areas, where they were partially sheltered from storms and snow. They were easier prey as their movements were hampered. In spring the buffalo moved out onto the grasslands to forage on new spring growth. The Blackfoot did not follow immediately, for fear of late blizzards. As dried food or game became depleted, the bands would split up and begin to hunt the buffalo.
In midsummer, when the chokecherries ripened, the people regrouped for their major ceremony, the Okan. This was the only time of year when the four nations would assemble. The gathering reinforced the bonds among the various groups and linked individuals with the nations. Communal buffalo hunts provided food for the people, as well as offerings of the bulls' tongues for the ceremonies. These ceremonies are sacred to the people. After the Okan, the people again separated to follow the buffalo. They used the buffalo hides to make their dwellings and temporary tipis.
In the fall, the people would gradually shift to their wintering areas. The men would prepare the buffalo jumps and pounds for capturing or driving the bison for hunting. Several groups of people might join at particularly good sites, such as Head-Smashed-In Buffalo Jump. As the buffalo were naturally driven into the area by the gradual late summer drying off of the open grasslands, the Blackfoot would carry out great communal buffalo kills.
The women processed the buffalo, preparing dried meat, and combining it for nutrition and flavor with dried fruits into pemmican, to last them through winter and other times when hunting was poor. At the end of the fall, the Blackfoot would move to their winter camps. The women worked the buffalo and other game skins for clothing, as well as to reinforce their dwellings; other elements were used to make warm fur robes, leggings, cords and other needed items. Animal sinews were used to tie arrow points and lances to throwing sticks, or for bridles for horses.
The Niitsitapi maintained this traditional way of life based on hunting bison, until the near extirpation of the bison by 1881 forced them to adapt their ways of life in response to the encroachment of the European settlers and their descendants. In the United States, they were restricted to land assigned in the Fort Laramie Treaty of 1851. Nearly three decades later, they were given a distinct reservation in the Sweetgrass Hills Treaty of 1887. In 1877, the Canadian Niitsitapi signed Treaty 7 and settled on reserves in southern Alberta.
This began a period of great struggle and economic hardship; the Niitsitapi had to try to adapt to a completely new way of life. They suffered a high rate of fatalities when exposed to Eurasian diseases, for which they had no natural immunity.
Eventually, they established a viable economy based on farming, ranching, and light industry. Their population has increased to about 16,000 in Canada and 15,000 in the U.S. today. With their new economic stability, the Niitsitapi have been free to adapt their culture and traditions to their new circumstances, renewing their connection to their ancient roots.

Early history

The Niitsitapi, also known as the Blackfoot or Blackfeet Indians, reside in the Great Plains of Montana and the Canadian provinces of Alberta and Saskatchewan. Originally, only one of the Niitsitapi tribes was called Blackfoot or Siksika. The name is said to have come from the color of the peoples' moccasins, made of leather. They had typically dyed or painted the soles of their moccasins black. One legendary story claimed that the Siksika walked through ashes of prairie fires, which in turn colored the bottoms of their moccasins black.
Due to language and cultural patterns, anthropologists believe the Niitsitapi did not originate in the Great Plains of the Midwest North America, but migrated from the upper Northeastern part of the country. They coalesced as a group while living in the forests of what is now the Northeastern United States. They were mostly located around the modern-day border between Canada and the state of Maine. By 1200, the Niitsitapi were moving in search of more land. They moved west and settled for a while north of the Great Lakes in present-day Canada, but had to compete for resources with existing tribes. They left the Great Lakes area and kept moving west.
When they moved, they usually packed their belongings on an A-shaped sled called a travois. The travois was designed for transport over dry land. The Blackfoot had relied on dogs to pull the travois; they did not acquire horses until the 18th century. From the Great Lakes area, they continued to move west and eventually settled in the Great Plains.
The Plains had covered approximately with the Saskatchewan River to the north, the Rio Grande to the south, the Mississippi River to the east, and the Rocky Mountains to the west. Adopting the use of the horse, the Niitsitapi established themselves as one of the most powerful Indian tribes on the Plains in the late 18th century, earning themselves the name "The Lords of the Plains." Niitsitapi stories trace their residence and possession of their plains territory to "time immemorial."