As a thanks for his help, Cornplanter was granted 1,500 acres of land in the western part of Pennsylvania. The deeds were handed over in 1796. He was also given a further 700 acres, the Cornplanter Grant, in Warren County.
In later life, Cornplanter became disillusioned with the ways of the Americans. He saw his people descend into a despair born of hopelessness compounded with alcohol abuse; many of them had also lost touch with their traditional religious ceremonies, adopting the Christian faith of the white men. He felt that this further undermined his people’s sense of self. Cornplanter turned his back on the ways of the white men, burning his military uniform, destroying his medals and awards, and breaking his sword, although he did retain his respect for the Quaker faith.
In 1836, Cornplanter died in Pennsylvania; he had asked that his grave remain unmarked, but some years after his death the spot was flooded when a reservoir was built there, and a monument was erected in his honor.
CORNSTALK
1720(?)–1777
A Shawnee leader, Cornstalk’s Native name was Hokoleskwa, which translates, roughly, as “stalk of corn.” Born near Pennsylvania, he moved to Ohio along with other members of his tribe, forced from the Shawnee’s traditional lands by the incursion of the white settlers. It is indeterminate as to whether or not he fought in the French and Indian War, but what is certain is that he lobbied for peace. Cornstalk did, however, fight in Lord Dunmore’s War to try to block the invasion of Virginian settlers into Shawnee land in Ohio. Despite the fact that the Indians were beaten on this occasion by the settlers, his skills as a warrior and commander attracted the attention and respect of the white people. His skills as an orator, too, did not go unnoticed.
During the Revolutionary War a position of neutrality was favored by Cornstalk; however, the overriding feeling among the Shawnee was that the British should be supported since then there would be a chance that the incursion of settlers would be stopped. The tribe were split into those that supported Cornstalk, and those that favored fighting on behalf of the British, led by Chief Blue Jacket.
In 1777 Cornstalk was visiting Fort Randolph in West Virginia. However, despite the diplomacy of his visit, Cornstalk fell foul of the commander there, who had decided to capture any Shawnee and hold them hostage. Cornstalk, his son, and two other Shawnee were killed as a result of an unrelated incident when an American soldier was killed by an unknown Indian.
With the death of Cornstalk the Americans were alarmed; with him had died what they thought was any chance of the Shawnee remaining neutral. He was buried where he died, at Fort Randolph, although in 1840 his remains were relocated to the Mason County Courthouse in Washington state. When the courthouse was demolished in 1954, Cornstalk’s remains were moved once again, and he was interred at Point Pleasant, Virginia.
COUNCIL CIRCLE
This is an archeological construction found in various ancient village sites, usually near the center of the settlement. It is likely that the circle would have had several functions: as a calendar, providing a way of observing the rites associated with key points of the year, such as the solstices; as a kind of fortification or defense; and also as a central meeting point where important matters were discussed and decided by a tribe. However, the Council Circle does not belong merely to the past; it also refers to a gathering at which all members are equally important, a democratic “talking circle” where a talking stick is passed around to make sure that everyone has a chance to speak and offer his or her opinion.
COUNTING COUP
This term referred to a piece of battle etiquette, and was a very important principle. The Assiniboin, for example, believed that “Killing an enemy counts for nothing unless that person is touched or struck.”
Victory over an enemy was “certified” by the first touch of that enemy, be it with a stick, the hand, or a weapon, while he was still alive. This initial contact constituted the first “coup”. If the enemy was subsequently killed after this touch, then this was the second coup. If the enemy was then scalped to boot, this counted as three coups.
Further, touching the tipi or home of the enemy counted as a coup, and any symbols painted on it could be appropriated by the victor. Stealing the enemy’s horse, too, counted as a further coup.
The greatest honor, though, was that initial touch, that contact with the living enemy. This was considered to be even more important than the killing. Considering this logically, it takes more nerve to have physical contact with a foe than it does to kill him from a distance, say, with a bow and arrow, or with a bullet from a gun.
Feathers or pelts were worn to indicate the number, and nature of, the coups. For example the Assiniboin warrior wore an eagle feather for each enemy that he had killed. A Crow warrior would attach wolf tails to the heels of his moccasins to indicate the same thing.
COUP STICK
A log stick, curved at one end and highly decorated, including with fur, which was used to “count coup” on an enemy. The coup stick was a highly valued object, especially if it had touched many enemies, and was passed down from father to son.
See also Counting Coup
COUREUR DE BOIS
A French phrase meaning “runner of the woods.” The term referred to the French fur traders who were independent of the larger fur-trading organizations and preferred to work as sole operators, often living for the majority of their time with the local Native peoples.
COYOTE
The coyote, or prairie wolf, also known as the barking wolf because of the sound it makes, was respected by Native Americans for its perceived wisdom. In common with many other sacred animals, the flesh of the coyote was rarely eaten; however, a division of the Apache known as the Coyoteros are said to have that name purely because they did elect to eat the flesh of the animal.
Coyote skin was prized as a material for making the quivers that held arrows.
CRADLEBOARD
Still in use for many Native American peoples, the cradleboard is a traditional style of apache-carrier/protector, used before the infant is able to walk. The structure of the cradleboard is a firm base (against which the baby’s spine rests), a footboard, and a cover for the front of the child (often designed to be laced up to hold the child steady) as well as something to shade his or her head and to provide protection. Some cradleboards also incorporate dangling toys to amuse the child,