The Evening Star (Special Edition)

A New Alexandria Independent Paper

24 July 1900

The Comanche Truth

By:  Finley McCoy

A look into the truth of the Nabipuheetu-Nuu in New Alexandria. Their ideals, and their fight.

When first travelling high into the mountains of New Alexandria, to the forest covered foothills of a land that speaks in tone of mountain wind and running streams, one gets the sense of majesty and power the land possesses. There is a mystery, an  understanding in that awe inspiring power that leaves the unprepared speechless, and the knowledgeable humbled even still. It is in this wilderness that, should one follow the right path, one will find themself in the midst of a great camp, the Wapiti reservation. Home now to the Wapiti and Comanche people both.

In this very camp, this reporter was honored to be asked to come and speak with the council of the Nabipuheetu-Nuu, led by Chief Two Swords. This meeting was to hear of their people, of their traditions, and to make clear the plight they face in the midst of accusations of their cooperation with other fringe groups.

Imagine if you would, dear reader, a family, a group of individuals, not necessarily bound by blood, or race, but by their commitment to one another, to the ideal of their people. That is what stood before this reporter around a fire as Chief Two Swords spoke. He began by explaining all he could, to someone wholly unfamiliar, about his band, about their traditions, and the roles they each served. Perhaps most importantly of all, he explained that they are not all born into the Comanche. No, the Nabipuheetu-Nuu are in fact of many tribes, cultures, and backgrounds; Lakota, Pawnee, Iroquois, the list goes on. It is their commitment to one another that makes them Comanche, that makes them Nabipuheetu-Nuu.

What are these ideals they fight for, that they make clear they are so very willing to die for? Well, they explained that their main desire is freedom. Freedom to live in their way, in their laws and traditions, and to be free to protect their lands and people without undue interference.Interference has come in the past, from the government of our fine state and private citizens alike. For example, before state laws were put in place protecting the gentle creatures, bison were being hunted often in the state despite the protest of many tribes in the area. This was an affront, because the bison holds a sacred place among their people. A source of life for the many tribes in the days before the state was established, before the federal government sponsored their hunting to near extinction. Thus, their protection by new state laws was very much a victory to the many bands of Natives in the state.

The protection of bison serves as but one example of the struggles of understanding the Comanche face. As the protectors of the three major tribes in the state, the Comanche often travel from place to place in defense of not only their own, but other bands as well. It is a task which they embrace, to travel the lands of New Alexandria, as they say the land teaches them new lessons about itself with each new journey.

Yet this band under Two Swords was not always so. The Comanche under Two Swords were born of a different conflict, one which took place in New Austin a long time ago. Another struggle between the tribes and the state was when Two Swords and his people [under the leadership of Looks for War at the time] were placed under siege for months within the walls of Fort Mercer. Two Swords describes an unavoidable conflict, one in which his people often had little choice but either to defend themselves, or to be coerced into terms that were wholly unfair and dangerous to his people. He cites the inflexibility of the former governor, Addison Flanagan, who continually sent the law against the people at the fort, serving warrants for the possession of pump action shotgun contraband. A charge that at least one deputy involved, a James Walter, was guilty of themself. He also cites abuse of power on the governor’s part, in calling up the army during the conflict, despite it being an illegal reach beyond their power. The conflict went on for some time before coming eventually to a resolution, after a great deal of blood was shed. Bo’cho of the Apache, in a moment of conflict, went against orders from Two Swords, who was war chief. Two Swords and Looks for War disagreed on this disobedience, and Two Swords decided he no longer wished to side with Looks for War and the Apache due to this incident. Two Swords then started a band of his own, along with others of the same mind. Thus the Nabipuheetu-Nuu were born.

There is still much lingering resentment between the Comanche and the White Hats, but an uneasy peace still exists between the state and the three great tribes that call this land home. Two Swords assured this reporter that they had no intention of joining with extreme bands, like that of Looks for War, in fighting against the state, but added that he and his people are not afraid to defend their family to the very last, should any bring harm towards them or violate their beliefs and laws.

Many in state have also confused their offering shelter to those who may be in Looks for War’s band as siding with them,and thus have directed ire towards all natives as suspected collaborators. Two Swords makes it clear, that although Wapiti offers temporary shelter to all those native people in need, as is their firm belief and tradition. They do not condone their actions nor join in them. They are not the same band, and they do not follow the same path despite their shared name as Comanche. This reporter, and all others in state with a desire to place blame in these troubled times, would do well to remember this.

Perhaps this reporter’s words in telling history and stories are not enough to convince you, dear readers, of the difference between the two bands of Comanche. If this is true, then the words of the Nabipuheetu-Nuu themselves would be more powerful. Two Swords explained the difference between people poignantly as we spoke. He said: “Goodness comes from those who see others around them flourish, and encourage this. Evil comes from those who are selfish, and would see others fall if it meant their own benefit.” In many ways, this logic marks the difference between the bands of the Comanche. Looks for War’s band seeks bloodshed and chaos to force their way, whilst the Nabipuheetu-Nuu have sought time and again to build up the state with their efforts. Two Swords’ people are not by blood, or complexion united. No, they all bleed the same, what matters to the Nabipuheetu-Nuu is what one is willing to bleed for. They choose to bleed for one another and do so proudly.

Hento, a member of this band, spoke about his own experience with them. He spoke of their acceptance of him, of how it was a great place to be, to find belonging, a family that understands and accepts you. This reporter saw the same as she looked around the circle of kind faces, draped in the light of the campfire, as we spoke, laughed, ate, and drank as any others would. Truly a family, truly a kindness in this state for such people to be watching over it. They deserve understanding, to be lived alongside, not just tolerated by the people of the state. This reporter encourages you, dear readers, to find within yourself the courage to ask them questions. Not just the Comanche, but any of the members of the three tribes you encounter along the way on your travels. Ask of their people, and of their culture. Ask about what they believe, and about their truth. Seek to understand, and perhaps not so many misunderstandings will plague our fine state in the future. Violence and anger are too often born in the darkness of ignorance.

As we conclude on such a thought, I leave you readers with a final bit of wisdom, passed to this reporter by Willow Whitecrow:

“There is no honor in being better than your fellow man. Honor comes from being better than your former self.”