Comanche

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The Comanche (Comanche: N? M? N ?? ) is a Native American the nation of the Great Plains whose historical territory, known as the Comancheria, comprises the eastern region of New Mexico, southeastern Colorado, southwest Kansas, western Oklahoma, and much of northwest Texas and northern Chihuahua. The Comanche people are federally recognized as Comanche Nation, with headquarters in Lawton, Oklahoma.

After European contact, Comanches is a hunter-gatherer with a horse culture. A total of 45,000 Comanches probably lived in the late 18th century. They are the dominant tribe in the Southern Plains and often take prisoners from the weaker tribes during the war, selling them as slaves to Mexican settlers and then Mexico. They also took thousands of prisoners from Spanish, Mexican and American settlers.

Currently, Comanche Nation has 15,191 members, of which 7,763 are in tribal jurisdictions around Lawton, Fort Sill, and the area around southwestern Oklahoma. The Comanche Homecoming Annual Dance is held annually at Walters, Oklahoma, in mid-July.

Comanche is the Numic language of the Uto-Aztecan family, sometimes classified as the Shoshoni dialect. Only about 1% of Comanches speak their language today.

The name "Comanche" comes from Ute's name for them, k? Mantsi (enemy).

Video Comanche

Government

The Comanche Nation is headquartered in Lawton, Oklahoma. The territory of their tribal jurisdiction lies in Caddo, Comanche, Cotton, Grady, Jefferson, Kiowa, Stephens, and Tillman Counties. Tribal membership needs a quantum of blood 1/8 (equivalent to one great-grandfather).

Maps Comanche

Economic development

The tribe operates its own housing authority and issues tribal vehicle labels. They have their own Higher Education Department, especially the provision of scholarships and financial assistance for college member education. In addition, they operate Comanche Nation College in Lawton. They have 10 tribal smoke shops and four casinos. The casinos are Comanche Nation Casino in Lawton; Comanche Red River Casino in Devol; Comanche Spur Casino, in Elgin; and Comanche Star Casino in Walters, Oklahoma.

Comanche Motion: The Art of Eric Tippeconnic | Bullock Texas State ...

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Cultural institutions

In 2002, the tribe founded Comanche Nation College, a two-year tribal college in Lawton. It has since closed.

Every July, Comanches from across the United States gather to celebrate their heritage and culture at Walters at the annual Comanche Homecoming powwow. The Comanche Nation Fair is held every September. Comanche Little Ponies organizes two annual dances - one over the New Year and one in May.

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History

Formation

Comanche emerged as a different group shortly before 1700, when they severed ties from Shoshone people living along the Platte River in Wyoming. In 1680, Comanche bought a horse from the Indian Pueblo after the Pueblo Revolution. They split from Shoshone after this, because horses allow greater mobility in their quest for better hunting spots.

Horses are a key element in the emergence of a distinctive Comanche culture. It was so strategic that some experts suggested that Comanche broke away from Shoshone and moved south to seek additional horse resources among the New Spanish settlers in the south (rather than search for new herds of buffalo.) The Comanche may be the first group of native lowlands to fully incorporate horses into their culture and to introduce the animals to the people of other plains. From Natchitoches in Spanish Louisiana, Athanase de MÃƒÆ'Ã… Â© ziÃƒÆ'Ã‚Â¨res reported in 1770 that Comanches "were so adept at riding so they did not have the equality, so brave that they never asked for or gave a ceasefire, and had such an area... they just failed to have all the comforts of the earth, and no need to covet the trade being pursued by other Indians. "

Their original migration took them to the Great Plains in the south, to an area stretching from the Arkansas River to central Texas. They reached New Mexico and the Texas Panhandle today in 1700, forcing the Apache Centipede people to the south, defeating them in a nine-day battle along the Rio del Fierro (Wichita River) in 1723. This river may be the location mentioned by Athanase de MÃƒÆ'Ã… Â© ziÃƒÆ'Ã‚Â¨res in 1772, containing "a collection of metals that Indians say hard, thick, heavy, and made up of iron", which they "respect... as extraordinary manifestations of nature", Comanche calls it Ta -pic-ta-carre standing standing, Po-i-wisht-carre standing standing, or Po-a-cat-le-pi-le- carre [rock drug], a common area containing "large amounts of meteoric mass". In 1777, the Apache Centipede had retreated to the Rio Grande and Mescalero Apache to Coahuila.

During that time, their population increased dramatically due to the abundance of buffalo, the influx of Shoshone migrants, and the adoption of large numbers of women and children taken captives from rival groups. The Comanche never form a single tribal unit, but is divided into nearly a dozen autonomous groups, called bands. These groups share the same language and culture, and rarely fight each other. They are thought to have captured thousands of people from Spanish, Mexican and American settlers on their land. Curtis Marez states that this contributes to the development of mestizaje in the border area, since the descendants of the prisoners are a mixed race.

In the mid-19th century, Comanche supplied horses to French and American settlers and settlers, and then to migrants passing through their territory en route to the California Gold Rush, along California Street. Comanche had stolen many horses from tribes and other settlers; they gain their reputation as a formidable horse thief, then extend their rustling to the cattle. They stole livestock from Spanish and American settlers, as well as other Lowland tribes, often causing war.

Comanche also has access to a large number of wild horses, which amount to about 2,000,000 in and around the Comancheria, and which tribes are highly skilled in terms of perforation. In the late 18th and early 19th centuries, the Comanche lifestyle required about one horse per person (although the fighters each had more). With a population of around 30,000 to 40,000 and has many times that number, Comanche has a surplus of about 90,000 to 120,000 horses.

They are formidable opponents who developed a strategy to use traditional weapons to fight on horses. Warfare was a major part of Comanche's life. Comanche attacks into Mexico traditionally occur during the full moon, when Comanche can see to rise at night. This led to the term "Comanche Moon", in which Comanche stormed horses, captives, and weapons. The majority of Comanche attacks into Mexico are in the nearby state of Chihuahua and northern states.

Division

Four levels of socio-political integration are found in Comanche society:

The patrilineal and patrilocal core families
Extended family groups (n'm? nahkahni - "people living together in the household", there is no size limit, but the recognition of kinship is limited to families of two generations above or three below)
Groups of locals ( rancheria , consisting of one or more n? m? nahkahni, one of which forms its core)
Divisions or bands (sometimes called tribes, Spanish naciÃƒÆ'Ã‚Â³n , rama - "branches", some local groups linked to kinship, sodality (politics, medicine , and military) and mutual interest in hunting, assembling, war, peace, commerce)

As an example of such a political and kinship-based division, Yapar? Hka, identified as a separate division. Due to cultural and linguistic differences from other Comanche groups, they became "Root-eaters (Yap)", in contrast to K? Hts? T? Hka ("Buffalo-Eaters"). Yapar Sharing? Hka consists of several groups of local residents, such as Ketahtoh T ?, Motso T?, And Pibianigwai.

Unlike Cheyenne and Arapaho in the north, Comanche never developed a political idea to form a nation or a tribe. Comanche recognize each other as N? M? N? and bands rarely battle each other; but Kwaar? N ?? policies undertaken on the settlements of Spain and India in New Mexico independently of K? ts? t? hka. As a consequence, when the Comanche society began to crumble, the formerly honored and feared Tattoo? Ka N ?? providing the US Indian Army Scouts for America and Texas against their comrades combatant and free-range roommates.

The band is the main social unit Comanche. Typical bands may amount to about 100 people. Bands are part of a larger division, or a tribe. Before the 1750s, the three Comanche divisions were: Yamparikas, Jupes, and Kotsotekas. In the 1750s and 1760s, a number of Kotsoteka bands broke away and moved to the southeast. This resulted in a large division between the original group, the western Comanches, and the crushed Kotsotekas, the eastern Comanches. The western Comanche lives in the upper Arkansas region, Canada, and the Red River, and Llano Estacado. The Eastern Comanches live in the Edwards Plateau and the Texas plains of the Brazos River and upper Colorado, and east to Cross Timbers.

Over time, these divisions were changed in various ways. At the beginning of the 19th century, the Jupe vanished from history, possibly joining other divisions. Many Yamparikas move southeastward, joining the eastern Comanche and known as Tenewa. Many Kiowa and Plains Apache (or Naishan) moved to northern Comancheria and became very close to Yamparika. A group of Arapaho, known as Charitica, moved to Comancheria and joined the Comanche community. New divisions emerge, such as Nokonis, closely related to Tenewa; and Kwahadi, which emerged as a new faction in Llano Estacado south. The west-east difference changed in the 19th century. Observers began calling them the North, Central, and South Comanche.

One of the largest groups, as well as the most southerly, lives on the edge of the Edwards Plateau and east across to Cross Timbers, and is known as Penateka, (Southern Southern Penitentiary).

In the eastern part of the Comancheria, between Colorado and the Red River, explore Nokoni (Nokoni N ?? - 'Movers', 'Returners'). To the south they are small strong and related groups or Tenawa settlement groups (Tahnahwah or Tenahwit - 'Those Who Lives Downstream') and Tanima (Tanim ??, Daha? I, or Tevawish - 'Eat-Hearts'). Together, Nokoni, Tenawa, and Tanima are called Comanche Central. To the north of Nokonis in the Red River Valley, between the Red River and Canada, there lived a number of locals from strong Kotsotekas (K? Hts? Ta ka - 'Buffalo-Eaters'); they take their name from the big buffalo that is always there in their area.

The northernmost Comanche Band is Yamparikas (Yapar? Hka or Yapai N? - '(Yap) Root-Eaters'). As the last band to move to the plains, they retain many of their Shoshone traditions. Since Kotsoteka and Yamparika live in the northern part of the Comancheria, they are called the Northern Comanche. The last major group is known as the Kwahadis (Quohada or Kwaar? N/Kwahare - 'Antelope-Eaters'), originally a local group of settled Kotsoteka settlements southward out of the Cimarron Valley into the desert at Llano Estacado. They emerged as a new division in the 19th century. Although the east-west differences had changed in the 19th century, these people were classified as the Western Comanche because of their relative isolation at the western end of the Comancheria.

All the names of these divisions are spelled in various ways by Spanish and English authors, and the distinction of spelling continues today. Large-scale groupings became unstable and unclear during the 19th century. The Comanche community is slowly overwhelmed and ultimately conquered to the United States.

Berbagai band dari Comanche (N? M? N?)

In addition, some smaller bands include:

Hani N? m? ( Hi'ne'na '? ne -' People's Corn Meal ', another variant: Hainenaurie, Hainenaune , not to be confused with the indication? Hanitaibo? - corn eating people whites? To Fatigue? Ka N ?? , as they are registered as the United States Indian Scouts Army against other free Comanche Bands)
It'chit'a'b? d'ah ( Utsu'it? - 'Cold people', 'North Men', maybe another name for Yapar? hka or one of their local groups - because they living in the north)
Na? 'niem ( No'na'? m - 'Ridge Guy', perhaps an old name for Kwaar because they live side by side of the Rocky Mountains in New Mexico in the western end Southern Plains)
Ohnon ?? (Also Ohn? N? N ?? or Onah? N? N ?? , live in Caddo County around Cyril today, Oklahoma)
Pah? raix/Par? h? yes ('Water Horse', also called Parkeena? m or Paki N? m? - 'Water People', as they prefer to settle along the lake, known by Comanche as a runner and best player from Lacrosse)
Pohoi/Pohoee ('Wild Sage', probably Pohogwe/Pohoini Band group - Sage Grass guy, Sagebrush Butte People from Wind River Shoshone, joining Comanche)
T? tsanoo Yehk? (Maybe the spelling variant of K? Hts? T ?? ka )
Wian ?? Wia'ne - 'Hill of the Away', lives in a region heavily marked by erosion between large mountains and hills around Walters, Oklahoma, between tributaries from Red River, East Creek and West Cache Creek)

Comanche war

Relationship with settlers

Comanche maintained an ambiguous relationship with the Europeans and then the settlers tried to colonize their territory. Comanche was appraised as a trading partner since 1786 through Comancheros of New Mexico, but was feared for their attack on settlers in Texas. Likewise, they, at one time or another, fought with almost every indigenous group living in the Southern Plains left an opportunity for political maneuvering by the colonial powers of Europe and the United States. At one point, Sam Houston, president of the newly formed Republic of Texas, almost succeeded in reaching a peace agreement with Comanche in the 1844 Treaty of Tehuacana Creek. His efforts were thwarted in 1845 when the Texas legislature refused to create an official boundary between Texas and the Comancheria.

While the Comanche succeeded in maintaining their independence and enhancing their territory, by the mid-19th century, they faced the devastation of epidemic waves due to Eurasian disease that they had no immunity, such as smallpox and measles. The plague of smallpox (1817, 1848) and cholera (1849) took a large toll on the Comanche, whose population declined from about 20,000 in the mid-century to just a few thousand in the 1870s.

The United States began an effort in the late 1860s to move Comanche into a reservation, with the Treaty of Medicine Lodge (1867), which offered churches, schools and annuities in return for a vast area of â€‹â€‹more than 60,000 square miles (160,000 km). ²). The government promised to stop the buffalo hunters, who cut down large flocks of the Highlands, provided Comanche, along with Apaches, Kiowas, Cheyenne, and Arapahos, moved to a reservation totaling less than 5,000 square miles (13,000 km). ²) from the ground. However, the government does not prevent the slaughter of livestock. Comanche under Isa-tai (Coyote's Vagina) retaliated by attacking a group of hunters in the Texas Panhandle at the Second Battle of Adobe's Wall (1874). The attack was a disaster for Comanche, and US troops were summoned during the Red River War to propel the remaining Comanche in the area into reservation, culminating in the Battle of Palo Duro Canyon. In just 10 years, buffalo is on the brink of extinction, effectively ending Comanche's way of life as a hunter. In 1875, the last free Comanches group, led by Quahada Warrior Quanah Parker, surrendered and moved to a Fort Sill reservation in Oklahoma. Last independent Kiowa and Kiowa Apache also surrendered.

Unhappy with life on reservation, 170 soldiers and their families, led by the Black Horse, left the reservation at the end of 1876 for Llano Estacado. The attacks on buffalo hunt camps led to the Buffalo Hunters War of 1877.

Some of the Apache and Mescalero Apache Centipede bands with some Comanche in their company survived in northern Mexico until the early 1880s, when Mexican and US Army troops pushed them into reservations or into extinction.

The 1890 census showed 1,598 Comanche at the Fort Sill reservation, which they shared with 1,140 Kiowa and 326 Kiowa Apache.

Cherokee Commission

The agreement with Comanche, Kiowa and Apache was signed with the Cherokee Commission from 6 to 21 October 1892, subsequently reducing their reservation to 480,000 acres at a cost of $ 1.25 per acre ($ 308.88/km < soup> 2 ), for 160 acres (0.65 km ²) per person per tribe to be held in trust. Allotments were made in 1906 for all children born after the agreement, and the remaining land was opened for white settlements. With this new arrangement, the Comanche ordering era suddenly ended.

Meusebach-Comanche Agreement

Peneteka band approved a peace agreement with the German Immigration Company under John O. Meusebach. This Agreement is not affiliated with any level of government. Meusebach brokered a deal to complete the land at Fisher-Miller Land Grant, from which 10 Concho, Kimble, Llano, Mason, McCulloch, Menard, Schleicher, San Saba, Sutton, and Tom Green were formed.

In contrast to many treaties of his day, the agreement was very short and simple, with all parties agreeing on mutual cooperation and land sharing. The agreement was approved at a meeting in San Saba County, and signed by all parties on May 9, 1847 in Fredericksburg, Texas. The agreement was very specific between the German Peneteka and German Immigration Companies. No bands or other tribes involved. The German Immigration Company was dissolved by Meusebach himself shortly after serving his purpose. In 1875, Comanches was transferred to a reservation.

Five years later, Friedrich artist Richard Petri and his family moved to the Pedernales settlement, near Fredericksburg. Petri sketches and watercolors bear testimony of friendly relations between Germany and the various native American tribes.

Fort Martin Scott Agreement

In 1850, another agreement was signed at San Saba, between the US government and a number of local tribes, among them Comanches. This agreement is named for the nearest military fortress, Fort Martin Scott. The treaty was never formally ratified by all levels of government and binding only on the part of Native Americans.

Captive Herman Lehmann

One of the most famous prisoners in Texas was a German boy named Herman Lehmann. He has been kidnapped by Apache, only to escape and be saved by Comanches. Lehmann became the adopted son of Quanah Parker. On August 26, 1901, Quanah Parker gave a legal statement proving Lehman's life as his adopted son from 1877 to 1878. On May 29, 1908, the United States Congress authorized the US Interior Secretary to release Lehmann, as a member adopted from the Comanche state, 160 acres of land in Oklahoma, near Grandfield.

Recent history

Entering the Western economy was a challenge for the Comanche in the late 19th and early 20th centuries. Many members of the tribe were deceived from whatever was left of their land and possessions. Appointed as the most important leader by the United States government, Chief Quanah Parker campaigned eagerly for a better offer for his people, meeting frequent Washington politicians; and help manage the land for the tribe. Parker got rich as a rancher. Parker also campaigned for Comanches' permission to practice the religious rituals of the Native American Church, such as the use of peyote, which was condemned by European Americans.

Before the first Oklahoma legislature, Quanah testified:

I do not think this legislature should interfere with one's religion, nor should these people be allowed to keep this health restorer. This healthy man before you use peyote and those who do not use it is not so healthy.

During World War II, many Comanche left traditional tribal lands in Oklahoma to look for work and more opportunities in California and Southwest cities. About half the Comanche population still lives in Oklahoma, centered around Lawton city.

Recently, a silent 80 minute 1920 movie "rediscovered", titled The Daughter of Dawn. It features players over 300 Comanche and Kiowa.

Comanche Man's Saddle, 1885 and Woman's Saddle, 1860-1875

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Culture

Social order

The Comanche group has no single recognized leader. In contrast, a small number of generally acknowledged leaders act as advisers and advisors to the group as a whole. These include the "head of peace", members of the council, and "head of war". The head of peace is usually an older individual, who can bring his experience to the task of giving advice. There is no official inauguration or election position, it is one of the general consensus. The council makes a decision about where the band should hunt, whether they should fight against their enemies, and whether to be allied with other bands. Each member can speak at board meetings, but older men usually do most of the talking. In wartime, the band chose a war chief. To be chosen for this position, a man must prove that he is a brave warrior. He must also have the respect of all the other soldiers in the band. When the band is at war, the war chief is responsible, and all the soldiers must obey him. After the conflict ends, the authority of the war chief ends. The Comanches did most of the hunt and all the battles of the war. They learned how to ride when they were young and eager to prove themselves in battle. On the plains, Comanche women carry out demanding tasks from cooking, skinning animals, setting up camps, raising children, and transporting household items.

Childbirth

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First, the midwife softens the ends of the earth from the tip and digs two holes. One such hole is to heat water and the other for subsequent births. One or two pegs are pushed to the ground near the expectant mother's bed for her to grip during labor pains. After birth, the midwife hangs the umbilical cord in the hackberry tree. People believe that if the umbilical cord is not disturbed before decaying, the baby will live a long and prosperous life.

The newborn was bandaged and lived with his mother in tipi for several days. The baby was placed on the cradleboard, and her mother went back to work. She can easily carry a cradleboard on her back, or prop it up on a tree where the baby can watch her when she collects seeds or roots. Cradleboards consist of a flat board where a basket is installed. The latter is made of raw leather straps, or leather gloves that tie the front. With a soft dry moss as a diaper, the young is safely tucked into a leather pocket. During cold weather, the baby is wrapped in a blanket, and then placed on the cradleboard. The baby stayed on the cradleboard for about ten months; then it is allowed to crawl.

Both girls and boys are welcomed into the band, but boys are favored. If the baby is a boy, one midwife tells his father or grandfather, "This is your close friend." Families may paint flap in tipi to tell the rest of the tribe that they have been reinforced with other soldiers. Sometimes a man named his son, but most fathers ask a man of treatment (or another different man) to do it. He did this in the hope that his son lived a long and productive life. During a public naming ceremony, the man of the drug switches on the pipe and offers smoke to the sky, earth, and each of the four directions. She prayed that the child would remain happy and healthy. He then picked up the boy to symbolize his growth and announced the boy's name four times. He held the boy a little higher each time he pronounced his name. It is believed that the child's name foresaw his future; even a weak or sick child can grow into a great fighter, hunter, and robber if given a name that shows courage and strength. Boys are often named after grandparents, uncles, or other relatives. Girls are usually named after one of their father's relatives, but the name is chosen by the mother. As children grow older they also acquire nicknames at various points in their lives, to express some aspects of their lives.

Children

The Comanche looked upon their children as their most precious gift. Children are rarely punished. Sometimes, an older sister or other relative is called to discipline a child, or a parent arranges for a rude man to frighten the child. Sometimes, parents wear sheets and fears of disobedient boys and girls. The children were also told about the Big Maneater Owl ( Pia Mupitsi ), who lives in a cave on the southern side of the Wichita Mountains and eat naughty children at night.

Children learn from the example, by watching and listening to their parents and others in the band. Once he is mature enough to walk, a girl follows his mother about the camp and plays in the daily chores of cooking and making clothes. He is also very close to his mother's sister, who is called not aunt but pia , which means mother. She was given a small deer skin doll, which she carried everywhere. He learned to make all the clothes for the doll.

A boy identifies not only with his father but with his father's family, as well as with the bravest warriors in the band. He learned to ride a horse before he could walk. By the time he is four or five, he is expected to be able to handle a horse skillfully. When he was five or six, he was given a small bow and arrow. Often, a child is taught to ride and shoot by his grandfather, because his father and other soldiers are in raids and hunting. His grandfather also taught him about his own childhood and the history and legend of Comanche.

As the boy grew older, he joined other children to hunt for birds. He was finally far from the camp looking for a better game to kill. Encouraged to become skilled hunters, boys learn signs of pasture as they learn patiently and quietly stalk. They become more independent, however, by playing together as a group, also forming the strong bonds and cooperative spirit they will need when they hunt and storm.

Boys are highly respected because they will be fighters and may die young in battle. As he approaches maturity, a boy goes out to hunt his first buffalo. If he commits murder, his father respects him with a party. It was not until he proved himself in the buffalo hunt that a young man was allowed to go to war.

When he is ready to become a soldier, at the age of fifteen or sixteen, a young man first "makes his cure" by doing a vision search (transitional rite). After this quest, his father gave the young man a fine horse to fight and another for the trail. If he has established himself as a fighter, Give Away Dance may be held in his honor. As the drummer faces east, the honored boy and the other young man dance. His parents, along with his other relatives and the guys in the band, threw a gift at his feet - especially the blankets and horses symbolized by the sticks. Anyone can win a prize for themselves, even though those who have a lot of goods are holding back; they do not want to look greedy. People often give all their things during these dances, provide for others in the band, but leave themselves without anything.

Girls learn to gather healthy fruits, nuts, and roots. They carry water and collect wood, and when about twelve years learn to cook food, make clothes, sew clothes, prepare leather, and perform other important tasks to become wives and mothers. They are then considered ready to marry.

Death

During the nineteenth century, the traditional Comanche burial custom was to wrap the deceased's body in a blanket and place it on a horse, behind a rider, who would then ride in search of a proper cemetery, like a safe cave. After the burial, the rider covered the body with stones and returned to the camp, where the mourners burned all the belongings of the deceased. The main believer trims his arm to express his sadness. The Quahada bands followed this custom for longer than other bands and buried their families in the Wichita Mountains. Christian missionaries convince the Comanche people to bury their dead in grave coffins, which is a practice today.

Transportation and shelter

When they lived with Shoshone, Comanche primarily used the dog-drawn travois for transportation. Later, they obtained horses from other tribes, such as Pueblo, and from Spain. Because horses are faster, more easily controlled and able to carry more, it helps their hunt and war and makes camps move easier. Larger dwellings are made because of the ability to attract and carry more goods. Being an herbivore, horses are also easier to feed than dogs, because meat is a precious resource. The horse is precious to Comanche. The wealth of a Comanche man is measured by the size of his horse herd. Horses are the main targets for stealing during raids; often attacks are done specifically to catch a horse. Often a herd of hundreds of horses was stolen by Comanche during attacks against other Indian states, Spain, Mexico, and then from Texas farms. Horses are used for combat with Comanche which is considered one of the best light cavalry and horse riding in history.

Most of the areas inhabited by Comanches are flat and dry, with the exception of large rivers such as the Cimarron River, the Pecos River, the Brazos River, and the Red River. The waters of these rivers are often too dirty to drink, so the Comanches usually live along the smaller and clearer rivers that flow into it. These streams support the trees used by Comanche to build shelters.

Comanche sheathed their pieces with a hood made of buffalo skin sewn together. To prepare the buffalo skin, women first spread it to the ground, then scrape the fat and meat with a knife made of bone or horn, and leave it in the sun. When the skin is dry, they erode thick hair, and then soak it in water. After a few days, they vigorously rub the skin in a mixture of animal fat, brain, and liver to soften the skin. The skin is made more pliable by rinsing further and working back and forth over the raw thong. Finally, they smoke on fire, which makes the skin a light brown color. To complete the tipi cover, the ladies put brown leather side by side and unite them. A total of 22 hides can be used, but 14 is average. When finished, the hiding cover is tied to a pole and raised, wrapped around a cone-shaped frame, and embedded with a pencil-sized wooden skull. Two flap-shaped wings at the top of the tipi are turned backwards to create aperture, which can be adjusted to keep moisture and hold the air insulation bag. With a fire pit in the center of the ground floor, the weather remains warm in winter. In the summer, the lower edge of the hole can be rolled to let cool breeze enter. Cooking is done outside during hot weather. Thin is a very practical home for people who travel. Working together, women can quickly set or lower them. The entire Comanche band can be packed and chase the buffalo herd in about 20 minutes. Comanche women are the ones who work the most with food preparation and preparation.

Food

The Comanche was originally a hunter-gatherer. When they lived in the Rocky Mountains, during their migration to the Great Plains, both men and women share the responsibility of collecting and providing food. When Comanche reaches the plains, the hunt begins to dominate. Hunting is considered a male activity and is a major source of prestige. For meat, Comanche hunts buffalo, deer, black bears, pronghorn, and deer. When the game is rare, the men hunt wild mustangs, sometimes eating their own horses. In the ensuing years Comanche raided a Texas ranch and stole a longhorn cattle. They do not eat fish or poultry, except starvation, when they will eat almost every creature they can catch, including armadillos, skunks, rats, lizards, frogs, and grasshoppers. Buffalo meat and other games are prepared and cooked by women. The women also collected wild fruits, seeds, beans, berries, roots, and bulbs - including prunes, grapes, juniper berries, persimmons, mulberries, acorns, pecans, wild onions, radishes, and fruit prickly pear cactus. Comanche also obtained corn, dried pumpkin, and tobacco through trade and raids. Most of the meat is roasted on a fire or boiled. To boil fresh or dried meat and vegetables, the women dug a hole in the ground, which they coated with animal skin or buffalo belly and filled with water to make a kind of cooking pot. They put hot stones in the water to boil and cook their stew. After they dealt with the Spaniards, Comanche traded for copper pots and iron kettles, which made cooking easier.

Women use berries and nuts, as well as honey and fat, to flavor buffalo meat. They store fat in the intestine casing or raw leather pouch called parfleches . They especially like to make sweet porridge from the buffalo marrow mixed with the crushed mesquite nuts.

The Comanches sometimes eat raw meat, especially raw liver spiced with bile. They also drank milk from the collapsed buffalo, deer, and deer. Among their delicacies are the condensed milk from the belly of buffalo calves feeding. They also enjoy buffalo tripe, or stomach.

Comanche people generally have light snacks in the morning and great dinners. During the day they eat whenever they are hungry or when it is comfortable. Like other lowland Indians, Comanche are very friendly people. They prepare food whenever a visitor comes to the camp, which causes the outsider's confidence that the Comanche family has lunch or dinner. Before calling a public event, the head takes a piece of food, takes it to heaven, and then buries it as a peace offering to the Great Spirit. Many families offer thanks when they sit down to eat on their journey.

Children are Comanche pemmican, but this is mainly the delicious, high-energy food provided for battle parties. Brought in a parfleche bag, pemmican is only eaten when men have no time to hunt. Similarly, in camps, people only eat pemmican when other foods are scarce. Traders eat cucumber slices and dipped in honey, which they call Indian bread.

Clothing

Comanche clothes are simple and easy to wear. The men wore leather belts with a breech cloth - a long piece of deer skin that was raised between the legs and looped above and below the belt in front and back, and loose deer leggings. Moccasins has soles made of thick, hard buffalo leather with a soft deer bark top. The Comanche do not wear anything in the upper body except in winter, when they wear warm and heavy robes made of buffalo leather (or sometimes, bears, wolves, or coyote skins) with knee-high boots. Young boys usually go without clothes except in cold weather. When they reach the age of eight or nine, they start wearing Comanche's adult clothing. In the nineteenth century, people used woven fabrics to replace the deer skincloth, and the men began to wear loose deer skin shirts. The women decorate their shirts, leggings, and moccasins with fringes made of deer skin, animal hair, and human hair. They also adorn their shirts and leggings with patterns and shapes formed with beads and pieces of material. The Comanche woman wore a long deer skin dress. The dresses had flared and wide skirts, long sleeves, and were trimmed with deer boughs along the arms and shore. Beads and metal pieces are embedded in geometric patterns. Comanche women wore deer skin mokasin with buffalo sol. In winter, they also wore warm buffalo robes and high buffalo boots. Unlike the boys, the young girls do not go without clothes. Once they can walk, they wear nightwear. At the age of twelve or thirteen, they adopted the clothes of Comanche women.

Hair and headgear

The Comanche people are proud of their hair, which is worn and rarely cut. They set their hair with a porcupine sheep brush, oil it and divide it in the middle from the forehead to the back of the neck. They paint scalps along the farewell with yellow, red, or white clay (or any other color). They wore their hair in two long braids tied with leather straps or colored cloth, and sometimes wrapped in feather beavers. They also braided a hair from the top of their heads. This thin braid, called a scalp key, is decorated with pieces of fabric and colored beads, and one feather. Comanche men rarely wear anything in their heads. It was not until they moved into a reservation at the end of the nineteenth century that the Comanche began to wear a typical Plains headdress. If winters are so cold, they may wear a non-pebble buffalo hats cap. As they went to war, some soldiers wore headdresses made of buffalo scalp. Soldiers cut most of the skin and head from the buffalo head, leaving only a portion of wool and horn hair. This type of woolly buffalo hat is worn only by Comanche. Comanche women do not let their hair grow as long as men do. Young women may wear long hair and braids, but women split their hair in the middle and make it short. Like the men, they paint their scalps along the farewell with bright paint.

Body decor

Comanche men usually pierced their ears with hanging earrings made of shell pieces or coils of brass or silver wire. A female relative will penetrate the outer edge of the ear with six or eight holes. The men also tattooed their faces, arms, and chests with geometric designs, and painted their faces and bodies. Traditionally they use paint made from berry juice and Comancheria colored clay. Then, traders supply them with vermilion (red pigment) and bright oil paint. The Comanche man also wore leather ribbons and metal strips on their arms. Unless the color is black, which is the color for war, there is no standard color or pattern for face and body painting: it is a matter of individual preference. For example, one Comanche may paint one side of his face white and the other side red; others may paint one side of his green body and the other with green and black stripes. One Comanche may always paint himself in a certain way, while others may change color and design when so inclined. Some designs have special meanings for individuals, and special colors and designs may be revealed in dreams. Comanche women may also tattoo their faces or arms. They love to paint their bodies and are free to paint themselves at will. A popular pattern among women is to paint the inside of their ears in bright red and paint a very nice orange and red circle on their cheeks. They are usually painted red and yellow around their lips.

Arts and crafts

Because of frequent travel, the Comanche Indians had to make sure that household items and other items could not be solved. They do not use pottery that can be easily damaged in the long journey. Basketball, weaving, woodcarving, and metalworking are also unknown among Comanches. Instead, they rely on buffalo for most of their tools, household goods, and weapons. They make close to 200 different articles of horns, skins and buffalo bones.

Removing the inner lining, the woman makes the stomach into the water bag. The layer is spread over four sticks and then filled with water to make a pot to cook soup and stew. With rare wood on the plains, women rely on buffalo chips (dried feces) to burn the fires that cook food and warm people through the long winter.

Rigid raw skins formed into saddles, stirrups and cinches, knife boxes, buckets, and shoe soles. Rawhide is also made into rattles and drums. Raw pieces of skin are twisted into sturdy ropes. Scratched up to resemble a white parchment, raw leather skin is folded to create a parflech where food, clothing, and other personal items are stored. Women also tanned the skin to make soft and flexible deer skin, used for tipi cover, warm robe, blanket, cloth, and sandals. They also rely on deer skins for beds, cribs, dolls, bags, pockets, quivers, and gun boxes.

Sinew is used for bowstring and sewing thread. Hooves turn into glue and vibrate. The horns are formed into cups, spoons and spoons, while the tail makes a good whip, a fly swatter, or an ornament for tipi. Men make tools, rakes, and needles from bones, as well as some kind of pipes, and toys for their children. But as a soldier, men concentrate on making bows, arrows, spears, and shields. The thick neck of the old bull is ideal for a war shield that deflects arrows and bullets. Because they spend most of each day on horseback, they also make the skin into saddles, stirrups, and other equipment for their mounts. Buffalo hair is used to fill the saddle pads and is also used in ropes and halters.

Language

The language spoken by Comanche people, Comanche s /u u > ), is the Numic language of the Uto-Aztecan language group. It is closely related to the Shoshone language, from which Comanche deviates around 1700. Both languages â€‹â€‹remain closely related, but some low-level voice changes impede mutual understanding. The earliest note of Comanche from 1786 clearly shows the Shoshone dialect, but at the beginning of the 20th century, this sound change has changed the way Comanche sounded in a subtle, but profound way. Although efforts are now being made to ensure language survival, most of its speakers are parents, and less than one percent of Comanches can speak.

At the end of the 19th century, many Comanche children were housed in pesantren with children of various tribes. Children are taught English and despair of speaking their mother tongue. Anecdotally, English language enforcement speaks very badly.

Quanah Parker studied and spoke English and insisted that his own children do the same. The second generation later grew to speak English, because it was believed that it was better for them not to know Comanche.

During World War II, a group of 17 youths, called "Comanche Code Speakers", were trained and used by the US Army to send messages that convey sensitive information that Germany could not parse.

Myles Keogh Comanche The Brave Horse - YouTube