Gorilla House LIVE ART: September 11, 2013

When I selected a random photograph from the studio photographs by photographer, King, John Howard Havelock, 1873-1963, I was in a bit of a rush and had no time to conduct any research on the man I was about to paint.  Poet-writer-friend, Shannon and her partner, Lonnie DID share with me that they believed that Aatsista-Mahkan (Running Rabbit) was one of the Blackfoot Nation chiefs to sign Treaty 7.  I have included, below this entry, an historical context for the painting that I took on.

Given the short two hours allotted for painting at the Gorilla House, I see several flaws in my work, (most having to do with proportion) but I did feel as though the piece basically painted itself.  I didn’t feel stressed as I worked, but as the audience gathered at 9:00 for the auction, I really wondered if I would complete the piece.  At that point I had not painted the hands…and was picking away at a very small face.

A lesson we learn early in painting/drawing this subject matter is that the face is basically a hand’s length…and here we see the issue with my drawing.  Given studio time, this would be further analyzed and likely overworked.  Another thing that we learn in life drawing classes (with a focus on gesture and quick poses) it is acceptable to create a head, smaller in proportion with nondescript features, rather than to pick away at those sorts of details and sacrifice a strong gestural component.  Ideally, in ones practice, proportion becomes second nature.  Running Rabbit’s face needs to be wider, his head larger.  What happens in a situation like this, when the hands are portrayed larger than the face, is that the figure becomes foreshortened.

What drew me initially, to this image was the background used for the studio photograph…a romanticized water fall and large boulders in the foreground.  I intentionally excluded the background, pleased with the beautiful grain in the wood panel and how it felt to inform the piece.

Running Rabbit

ProportionIn the end, the piece was generously purchased at auction by Jordan, for his girlfriend.  This was a surprise for her and it was fun to be able to share thoughts with her about the Blackfoot Nation and its complexities over history.  The study of first nations history is obviously important to her.  Thank you, Jordan, for making two ladies happy.

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Hugh A. Dempsey, amazing historian and researcher, confirms this in his biographical summary located here.

AATSISTAMAHKAN (Running Rabbit), Blackfoot warrior, the leader of the Biters band, and a head chief of the tribe; b. c. 1833 in what is now central Alberta, son of Akamukai (Many Swans); had four wives and eleven children, the most prominent being Duck Chief, who later became a head chief; d. January 1911, probably on the 24th, on the Blackfoot Indian Reserve, Alta.

When Running Rabbit was a teenager, his elder brother Akamukai (Many Swans) was chief of the band. To encourage the young man to go to war, Many Swans lent him his spiritual protector, an amulet he had received through a vision. It consisted of a round mirror decorated with weasel skins and eagle and magpie feathers. On his first raid Running Rabbit captured two enemy horses, which he gave to his brother. Many Swans lent the amulet to him three more times and, because he was successful on each raid, finally gave it to him. During his career as a warrior, Running Rabbit killed 11 enemy in battle and captured numerous horses. People began calling him the “young chief” while he was still a teenager.

On the death of Many Swans, in the autumn of 1871, Running Rabbit became chief of the Biters band. A descendant described his leadership: “When Running Rabbit was among his band, his men were invited to eat, smoke, tell stories every day. He was generous. He gave his running horses out during hunts. Running Rabbit had four wives; two put up Sun Dances. He was kind to children and women.” Band members went to him to settle disputes. In the early 1870s, when the Blackfoot were camped on the Oldman River, the daughter of Crowfoot [Isapo-muxika*] was accidentally killed by a young man holding a loaded gun. The man immediately took refuge in Running Rabbit’s tepee because Crowfoot, one of the head chiefs, sought to kill him. Running Rabbit persuaded the chief that the shooting had been an accident and offered two of his own horses as compensation. He was a stern protector of his family, however. When an Indian began beating Running Rabbit’s blind brother with a whip, he shot and killed the man.

In 1877, along with Crowfoot, Old Sun [Natos-api*], and other leaders, Running Rabbit signed Treaty No.7 with the Canadian government on behalf of the Blackfoot tribe. He was appointed a minor chief and was listed as having 90 followers. By 1883 his band would number 156. In 1881, after the last buffalo herds had been destroyed, the Blackfoot were obliged to settle on their reserve, 60 miles east of what is now Calgary. Running Rabbit proved to be one of the chiefs who adapted to the new life most ambitiously. He camped near Blackfoot Crossing where he started a small garden and encouraged members of his band to become self-supporting. In 1887, after he had begun farming, he was particularly mentioned by Indian agent Magnus Begg as one of the Blackfoot who “deserve special mention as having worked well with their own ponies and with the work oxen.”

Running Rabbit was named one of the two head chiefs of the tribe in 1892, replacing the deceased No-okska-stumik (Three Bulls). He shared the leadership with Old Sun, but being much younger and more progressive, he often tended to speak for the entire reserve. He became known for his wisdom and his ability to remain free of intra-family problems. Besides controlling the tribal council with a firm hand, he continued to be a hard-working farmer. In 1898 he had his own wagon, mowing machine, and horse rake and had made enough money cutting and selling hay to buy a high-top buggy. He supported the introduction of cattle and the opening of coalmines.

Although the Blackfoot suffered bitter and difficult years after they settled on their reserve, Running Rabbit was a chief who was respected both by his people and by the government. At his death in 1911, he was compared to such great leaders as Crowfoot and Old Sun.

Hugh A. Dempsey

A portrait of Running Rabbit, painted in 1907 by Edmund Montague Morris, is in the Ethnology Dept. of the Royal Ontario Museum, Toronto (Edmund Morris coll., HK 2408), and the PAM holds a photograph of the chief. Both portraits are reproduced in The diaries of Edmund Montague Morris; western journeys, 1907–1910, transcribed by Mary FitzGibbon (Toronto, 1985), 19.

Canadian Museum of Civilization Library (Hull, Que.), Doc. coll. sect., Julian and Jane Hanks papers, box 301, file 10, esp. p.31 (Julian Hanks, interview with Spumiapi [a descendant of Running Rabbit] via Mary White Elk, 3 Sept. [1939]). Arni Brownstone, War paint: Blackfoot and Sarcee painted buffalo robes in the Royal Ontario Museum (Toronto, 1993). Can., Dept. of Indian Affairs, Annual report (Ottawa), 1887: 100; 1898: 126. J. [S.] McGill, “The Indian portraits of Edmund Morris,” Beaver, outfit 310 (1979–80), no.1: 34–41.

The following information was located here. Aatsista-Mahkan or Running Rabbit (c. 1833 – probably 24 January 1911) was a chief of the Blackfoot First Nation.

The Blackfoot Confederacy is the collective name of three First Nations in Alberta and one Native American tribe in Montana. They were called “blackfoot” because they chose not to wear shoes.

The Blackfoot Confederacy consists of the North Peigan (Aapatohsipiikanii), the South Peigan (Aamsskaapipiikanii), the Kainai Nation (Blood), and the Siksika Nation (“Blackfoot”) or more correctly Siksikawa (“Blackfoot people”). The South Peigan are located in Montana, and the other three are located in Alberta. Together they call themselves the Niitsitapii (the “Real People”). These groups shared a common language and culture, had treaties of mutual defense, and freely intermarried.

It is also speculated that “Blackfoot Cherokee” refers to a band of Cherokees that had black ancestry, most likely from the adoption of escaped slaves into their society. This band of Cherokees of course have no connection to the Blackfoot nations.

Click on image for more information.

Meeting Dylan Tootoosis

When the auction was over, Dylan stepped over to me and said, “Was the painting sold? I put my hand up.”  I smiled at him…

…and then we began to talk.

Asked if I would paint his grandfather, Gordon Tootoosis and further back, Poundmaker, Dylan began to draw out his family tree in my journal.  It’s such an amazing thing when I am so intensely involved with discovering my own family tree,  to encounter Dylan’s family tree.

When I came home, I looked for a book on my shelf about Chief Poundmaker, but found nothing and so yesterday, I purchased this after sharing coffee with my sister friends, the only book on the Chapters book shelf with a chapter written about the great chief of the Cree/Stoney Nation.  What was particularly unique about Pitikwahanapiwiyin (Poundmaker) was that he was adopted by his Blackfoot contemporary, Chief Crowfoot, at a great time of struggle for their people.  A brief history may be read on Wikipedia.

Native Chiefs, And Famous Metis: Leadership and Bravery in the Canadian West by Holly Quan

Native Chiefs, And Famous Metis: Leadership and Bravery in the Canadian West by Holly Quan



It is important not to pull history out of a complete context, so I encourage my readers to explore the background of Treaty 6 and 7 and the Northwest Rebellion…but out of it, I want to pull a few words that touched me.

With the news of Louis Riel‘s actions and defeat at Batoche, Poundmaker went there to surrender. On the basis of a letter written by Louis Riel bearing his name, Poundmaker was convicted of treason in 1885 and sentenced to three years in Stony Mountain Penitentiary. He said to Riel “You did not catch me, I gave myself up. I wanted peace.” [8] At his trial, he is reported to have said:

“Everything that is bad has been laid against me this summer, there is nothing of it true.[9] … Had I wanted war, I would not be here now. I should be on the prairie. You did not catch me. I gave myself up. You have got me because I wanted justice.”[10]

Because of the power of his adopted father, Crowfoot, Poundmaker’s hair was not cut in prison, and he served only seven months. Nonetheless, his stay there devastated his health and led to his death (from a lung hemorrhage) in 1886, at the age of 44.[2] He was buried at Blackfoot Crossing near Gleichen, Alberta, but his remains were exhumed in 1967, and reburied on the Poundmaker Reservation (Cut Knife), Saskatchewan.

References also cited on Wikipedia:

  1. ^ Poundmaker, The Encyclopedia of Saskatchewan
  2. ^ a b c d e Poundmaker, Encyclopedia of Saskatchewan
  3. ^ Stonechild, Readings in Canadian History, Volume 2, 66
  4. ^ Robert Jefferson, Fifty Years on the Saskatchewan, 127
  5. ^ Stonechild, Blair. “An Indian View of the 1885 Uprising” in “Sweet Promises: A Reader on Indian-White Relations in Canada”, J.R. Miller (ed)
  6. ^ Mcleod, R.C. (Ed.) (1983). Reminiscenses of a Bungle by One of the Bunglers: and Two Other Northwest Rebellion Diaries Edmonton: The University of Alberta Press, 150.
  7. ^ Light, Douglas W. Footprints in the Dust. Turner-Warwick Publications, 1987.
  8. ^ Stonechild, Readings in Canadian History, Volume 2, 70
  9. ^ Canada, Sessional Papers, 1886, No. 52, 336
  10. ^ Dictionary of Canadian Biography Online (2000). “Poundmaker”. Retrieved January 8, 2007.

Chief Poundmaker’s older brother was Yellow Mud Blanket.  He also had a young sister.  Orphaned young, the three were adopted, likely by their mother’s Cree relations.  Yellow Mud Blanket was the father to John Tootoosis and so the story goes.  John’s son, John, founded and led the Federation of Saskatchewan Indians circa 1958.   An excellent time line of events significant to the Cree Nation can be read here.

Continuing on the line, we find Gordon Tootoosis, Dylan’s Maternal Grandfather,who is known for his many roles in International film and for his strong presence in Canadian culture.  Born in 1914, he just recently passed in 2011.  From Wikipedia…

Gordon Tootoosis was a First Nations actor. He was of Cree and Stoney descent. Tootoosis was a descendant of Yellow Mud Blanket, brother of the famous Cree leader Pitikwahanapiwiyin.[1] He was acclaimed for his commitment to preserving his culture and to telling his people’s stories. He served as a founding member of the board of directors of the Saskatchewan Native Theatre Company. Tootoosis offered encouragement, support and training to aspiring Aboriginal actors. He served as a leading Cree activist both as a social worker and as a band chief.[2] In Open Season and Boog and Elliot’s Midnight Bun Run, Tootoosis was the voice of Sheriff Gordy.

It was a blessing to have time outside of the Gorilla House, Wednesday night, speaking with Dylan and having him share, in part, his family story.  I am honoured to have the chance to paint Dylan’s grandfather and his ancestor, the great Chief Poundmaker.  May their family be richly blessed, with well-being and peace.

To conclude, some Lakota words that my cousin shared with me today.  Because she is such a true and beautiful sister-friend, I must also share a photograph that she captured as she was driving in to work at Stand Off this morning.  We ARE truly blessed.

Photo Credit: Margy Witbeck

Photo Credit: Margy Witbeck

Lakota Sioux Prayer

Aho, Mitakuye Oyasin…. All my relations. I honor you in this circle of life with me today. I am grateful for this opportunity to acknowledge you in this prayer….

To the Creator, for the ultimate gift of life, I thank you.

To the mineral nation that has built and maintained my bones and all foundations of life experience, I thank you.

To the plant nation that sustains my organs and body and gives me healing herbs for sickness, I thank you.

To the animal nation that feeds me from your own flesh and offers your loyal companionship in this walk of life, I thank you.

To the human nation that shares my path as a soul upon the sacred wheel of Earthly life, I thank you.

To the Spirit nation that guides me invisibly through the ups and downs of life and for carrying the torch of light through the Ages, I thank you.

To the Four Winds of Change and Growth, I thank you.

You are all my relations, my relatives, without whom I would not live. We are in the circle of life together, co-existing, co-dependent, co-creating our destiny. One, not more important than the other. One nation evolving from the other and yet each dependent upon the one above and the one below. All of us a part of the Great Mystery.
Thank you for this Life.