Gros Ventre Tribe of Montana
The Gros Ventre, a name whispered with a hint of mystery and perhaps a touch of misunderstanding, are an indigenous people of the North American Great Plains, primarily associated with the state of Montana. The name, pronounced "Grow Vaunt," translates from French to "big belly," though the exact origin and intended meaning of this appellation remain shrouded in historical ambiguity. Beyond this French moniker, the tribe has been known by a variety of names, including Ahe, A’aninin, Ahahnelin, A’ane, Haaninin, and Atsina, each reflecting different perspectives and interactions with neighboring tribes and European colonizers. This article delves into the history, culture, and contemporary status of the Gros Ventre Tribe of Montana.
The story of the Gros Ventre Tribe of Montana begins long before European contact, tracing back millennia to a shared ancestry with the Arapaho people. Approximately 3,000 years ago, these ancestral groups inhabited the western Great Lakes region, engaging in an agricultural lifestyle centered around the cultivation of maize. Their Algonquian linguistic roots placed them along the Red River valley in present-day Minnesota and Manitoba, Canada. They identified themselves as A’aninin, meaning "White Clay People," a name that speaks to their connection to the land and its resources. During this period, they maintained close ties with the ancestors of the Cheyenne people, further solidifying their place within the broader network of Algonquian-speaking tribes.
The early 18th century marked a pivotal moment in the tribe’s history, witnessing a significant division that led to the formation of the Gros Ventre and Arapaho as distinct entities. Along with the Cheyenne, these groups embarked on a westward migration into Montana, driven by increasing pressure from the Ojibwe. Following this initial movement, the Arapaho continued southward, eventually settling in the regions of Wyoming and Colorado, while the Cheyenne pushed further south into South Dakota and Colorado. The Gros Ventre Tribe of Montana, however, remained in the northern plains, carving out their own distinct identity.
Language serves as a cornerstone of cultural identity, and the Gros Ventre are no exception. They spoke the Atsina language, a unique tongue that is now sadly nearing extinction. The acquisition of horses in the mid-18th century revolutionized their way of life, enabling them to expand their hunting territories and migrate further south onto the Great Plains of Wyoming and Colorado, where they relied heavily on the vast herds of buffalo for sustenance. The Gros Ventre Tribe of Montana transformed from a semi-agricultural society to nomadic hunter-gatherers.
Traditionally, the Gros Ventre were organized into twelve distinct bands, each led by a chief. These chiefs typically made decisions in consultation with other male members of the band, reflecting a system of shared leadership and community involvement. A chief’s status was earned through demonstrated prowess in warfare, a testament to the importance of military skill in their society. While the bands often dispersed during the winter months, they would reunite in the spring and fall for large-scale buffalo hunts and various ceremonial gatherings, reinforcing their collective identity and shared traditions. Their diet primarily consisted of buffalo meat, supplemented by deer, elk, and antelope, while women played a crucial role in gathering berries, fruits, and roots to diversify their food sources. The Gros Ventre Tribe of Montana survived through a combination of hunting and gathering.
Marriage customs within the Gros Ventre society were unique. Young girls were often promised in marriage to older men before reaching puberty, although the actual marriage ceremony was typically delayed until the girls reached around twenty years of age. Polygamy was a common practice, and divorce was also relatively frequent, usually initiated by the husband. It was not uncommon for women to marry three or four times throughout their lives. Children were considered to belong to their father’s band, further solidifying patrilineal lines of descent.
As boys entered adolescence, they joined one of the age-graded societies, each with its own specific roles and responsibilities within the community. They could also become members of either the Star Society or the Wolf Society, both of which played important peacekeeping and social functions. Death rituals involved scaffold burials, where the deceased were placed in a tree or cave along with some of their personal belongings. The Flat Pipe and Feathered Pipe Rites held immense significance, representing important ceremonies that connected individuals to supernatural powers and visions. The Gros Ventre Tribe of Montana had ceremonies for every stage of life.
The first recorded encounter between the Gros Ventre and European men occurred around 1754, near the north and south forks of the Saskatchewan River. This initial contact proved devastating, as the tribe was exposed to smallpox, resulting in a significant reduction in their population. Around 1793, in response to attacks by well-armed Cree and Assiniboine tribes, large groups of Gros Ventre retaliated by burning two Hudson’s Bay Company trading posts that were supplying guns to their adversaries in what is now Saskatchewan, Canada. This act demonstrated their determination to protect themselves and their resources against external threats.
When Lewis and Clark explored the Louisiana Purchase, they documented the Gros Ventre as living in two distinct groups. They referred to the northern group, residing on the Upper Saskatchewan River in Canada, as the Fall Indians, estimating their numbers at around 2,500 people living in 260 tipis. This group engaged in trade with the North West Company. The southern group, known as the Staetan tribe, was described as roaming between the Missouri and Bow Rivers, comprising approximately 400 people living in 40 tipis and maintaining close ties with bands of Northern Arapaho.
In 1832, the Gros Ventre encountered the German explorer and naturalist Prince Maximilian, accompanied by the naturalist painter Karl Bodmer. These Europeans documented their meeting with the Gros Ventre near the Missouri River in Montana, creating portraits and detailed records of their culture and way of life. These encounters provided valuable insights into the Gros Ventre during this period.
At some point in their history, the Gros Ventre allied themselves with the Blackfeet Confederacy. Following this alliance, they migrated to north-central Montana and southern Canada. In 1855, Washington Territorial Governor Isaac Stevens negotiated a treaty aimed at establishing peace between the United States and the Blackfeet, Flathead, and Nez Perce tribes. The Gros Ventre signed this treaty as part of the Blackfeet Confederacy, designating the territory near the Three Fork area as a common hunting ground for the tribes. However, in 1861, the Gros Ventre made the decision to leave the Blackfeet Confederacy, asserting their independence and seeking to forge their own path.
After leaving the Blackfeet Confederacy, the Gros Ventre allied themselves with the Crow tribe and fought against the Blackfeet, but in 1867, they suffered a defeat. This defeat marked a turning point in their relationship with the Blackfeet and highlighted the challenges they faced in maintaining their autonomy and protecting their interests.
In 1868, the United States government established Fort Browning near the mouth of Peoples Creek on the Milk River, intending it to serve as a trading post for the Gros Ventre and Assiniboine tribes. However, due to its location on a favored hunting ground of the Sioux, the fort was abandoned in 1871. Subsequently, the government constructed Fort Belknap, which served as both a trading post and an issue building, where the tribe received their rations and annuity goods. It was located about one mile southwest of the present-day town of Harlem, Montana.
In 1876, Fort Belknap was discontinued, and the Gros Ventre and Assiniboine people who were receiving annuities at the post were instructed to relocate to the agency at Fort Peck and Wolf Point. The Assiniboine readily complied with the order, but the Gros Ventre refused, fearing potential conflict with the Sioux at Fort Peck. As a result, they forfeited their annuities rather than relocate. In 1878, the Fort Belknap Agency was re-established, and the Gros Ventre and remaining Assiniboine were once again allowed to receive supplies at Fort Belknap.
The discovery of gold in the Little Rocky Mountains in 1884 brought further challenges to the Gros Ventre. Pressure from miners and mining companies led to the cession of sections of the mountains in 1885. In 1862, Jesuits arrived at Fort Belknap with the aim of converting the Gros Ventre people to Catholicism. In 1887, St. Paul’s Mission was established at the foot of the Little Rocky Mountains near Hays. Over time, many of the traditional ceremonies were lost as a result of these influences. However, the two sacred pipes, The Feathered Pipe and The Flat Pipe, have remained central to the traditional spiritual beliefs of the Gros Ventre.
On May 1, 1888, the Fort Belknap Indian Reservation was established by an act of Congress for the Gros Ventre and Assiniboine tribes, resulting in the Indians ceding 17,500,000 acres of their joint reservation lands. This marked a significant loss of territory and further restricted their traditional way of life.
Today, the Gros Ventre Tribe of Montana are a federally recognized tribe with approximately 4,000 enrolled members, including the Assiniboine, who were once the historical enemies of the Gros Ventre tribe. The Fort Belknap Reservation and additional tribal lands encompass 650,000 acres of the plains and grasslands of north-central Montana. The tribal headquarters is located just south of the small town of Harlem, Montana. The tribe is actively working to preserve their culture, language, and traditions for future generations. The Gros Ventre Tribe of Montana faces many challenges, but also strives to maintain their unique heritage.