Keeper of the Plains
In 1968, Kansas Gas and Electric (KG&E) had a problem. They had built an addition near the confluence of the Big and Little Arkansas Rivers and the area needed beautification. Since KG&E wanted to focus on American Indian heritage in Kansas, vice president at the time Elmer Hall approached Blackbear Bosin to design a statue. As a prominent Kiowa/Comanche artist, Bosin was the person for the job. He conceptualized The Keeper of the Plains as a 44 foot sculpture of COR-TEN weathering steel, the same material used for Picasso’s untitled monumental sculpture Chicago’s Daley Plaza the previous year. After the statue’s design was completed, a long six-year process began to secure funding to construct the sculpture. Tom Washburn of Architectural Metal Products agreed to honor the original bid made 6 years prior. If not for his generosity, and the fundraising efforts, the Keeper would not exist today. 12 welders (nicknamed the "Dirty Dozen") from Architectural Metal Products cut and welded the Keeper in only three months, in time for the dedication on May 18, 1974. For years, the Keeper sat on the grounds behind the Mid America All Indian Museum. Then, in 2006, the City of Wichita began a project to revitalize the river corridor. They elevated the Keeper onto a 30-foot rock and built the bridges and plaza area around. The Keeper now faces east to greet the rising sun and thank the Creator for each new day, since all new beginnings, all new life, and all new days come from the east.The Keeper Plaza also houses a giant Medicine Wheel, a sacred symbol used by Plains Indians to represent the world. For generations, the symbol has represented the cycle of life, the Earth and everything that life needs to survive. The wheel represents the four elements – air, fire, water, and earth. It embodies the four directions – north, south, east, and west – plus Mother Earth and Father Sky. When the firepots are lit at dusk each evening, it is the only time that all elements are present, and the wheel is complete.
Mid America All-Indian Museum
Although Wichita was once the home of tribes such as the Wichita, Kiowa, and Osage prior to European settlement in the late 19th Century, many of the Native Americans that make up what we now consider the “urban natives” of present-day Wichita began arriving in the 1940s, many from reservations in Oklahoma after being invited to work for aircraft companies during the World War II employment boom. In the following years, the growth of this population began to rapidly expand as friends and family members of these residents followed. By the 1970s, this population had expanded to around 3,000. Like in many other urban areas around the country, the conditions of urban natives were often characterized by poverty, lack of education, and a struggle to assimilate into a non-native society while still holding on to their native identity. Many urban natives faced difficulties with finding housing and employment in addition to other issues such as lack of education and feeling uncomfortable when communicating with non-native residents. In addition to these problems, many white residents of the city seemed to show little interest or knowledge about their native neighbors and if they did, they were often based off of harmful stereotypes perpetuated by Hollywood. During these years of expansion, there was only one agency that offered immediate help to Native Americans in Wichita who faced emergencies as they adjusted to life outside of reservations: The Indian Service Center. It was housed in four overcrowded rooms above the Wichita Council of Churches, where their supply of food and clothing were maintained through contributions from area churches. The services this agency provided included providing emergency food supplies, clothing and counseling individuals and families by facilitating contact with welfare agencies, legal agencies and medical agencies where they could get additional support. To respond to the needs of this growing community, in 1969, The Mid-America All Indian Center (MAAIC) was founded by a group of prominent Native leaders to not only help other Native Americans in Wichita, but also to educate the wider public about Native American history and culture along with helping to preserve Native culture. These original founders included Pauline Blum (Potawatomi), F. Blackbear Bosin (Comanche-Kiowa), Calvin Chisholm (Shawnee-Creek), Betty Jean Hodson (Navajo), Jay R. Hunter (Winnegabo), John Levi (Arapaho), C. Lance Lujan (Kiowa-Taos), Rubie McKenzie (Kiowa), Betty Nixon (Kiowa), Hollis Stabler (Omaha), and Eugene Standingbear (Sioux). "We had made up our minds we were going to have a multi-service Indian Center, but we were primarily looking for a place to meet. We'd been getting a lot of help from people in the community. Wichita has always been a friendly place for all Indians, they used to come and trade here in the old days. We began having dances at the armories and I planned our First Thanksgiving Feast, so we could bring about a better understanding between Indians and non-Indians in the community," Pauline Blum said. On April 16, 1974, the Wichita City Commission approved a $2 million bond issue to construct the MAAIC building. Its location would be at the confluence of the Little and Big Arkansas Rivers near downtown Wichita. Construction of the new center began with the Groundbreaking Ceremonies on March 8, 1975. The new building was occupied by the beginning of April 1976. A week-long dedication was held in late May of that year. To Hollis Stabler, who served as the MAAIC board chairman for two years, the new building represented a new era. "When I first walked in, it just floored me. I know it serves as an incentive for other Indian people." The location of the new center had already been of enormous interest to the people of Wichita. Earlier that spring, Blackbear Bosin's gift to the city, his now-iconic sculpture "Keeper of the Plains" had made headlines. It was erected at the peninsular point of the two rivers and dedicated on May 18, 1974. The 44-foot sculpture stands as a tribute to Indian Heritage and marks the strength of Indian culture. When it first opened, MAAIC served as a cultural center and resource for Native Americans living in Wichita to access various social services such as employment/job training, medical services, legal services and more. Eventually, the social services that were housed in the building, such as Hunter Health, relocated to larger spaces and the building was used solely as a center for Native American art, education and cultural events. In 2019, the Mid-America All-Indian Center was renamed to the Mid-America All-Indian Museum (MAAIM). Today, the MAAIM is filled with the work of Native American Artists from around the country. From the more than 3,000-piece collection, multiple exhibits are on display inside the museum. Exhibits are changed quarterly and yearly allowing for visitors to always learn something new every time they visit. Woven throughout the museum is the life and art of Kiowa/Comanche artist Blackbear Bosin who created arguably the most iconic attraction in Wichita, the Keeper of the Plains. Bosin was also one of the museum’s founders, and he worked to have Indian art recognized as true art. In addition to the art exhibits, the museum also has an outdoor learning center, an artists’ garden, a gift shop, and a large indoor space known as the Gallery of Nations that showcases the flags of nearly 100 flags of different tribal nations. Throughout the year, the MAAIM hosts a variety of educational events for the public from beading classes, social gatherings, artist talks and more. Mere steps from the MAAIM entrance, Blackbear Bosin’s iconic Keeper of the Plains statue still stands 50 years later, watching over the city and its people.
Little Arkansas Treaty
The confluence of the Big and Little Arkansas rivers has been a crucial gathering place for Indigenous peoples for centuries prior to European contact. Jesse Chisholm, of half Cherokee descent, having first visited the area in 1826, established his initial trading post near this natural confluence years later. In the early 18th century, the region was a relatively peaceful area, but as western expansion pushed along the Santa Fe Trail, tensions escalated between settlers, local tribes, and Plains tribes such as the Kiowa and Comanche in South Central Kansas, and the Cheyenne, Arapaho, and Apache in Western Kansas. In an effort to secure safe passage along the Santa Fe Trail for westward travelers, the U.S. government sought to negotiate peace with the Native tribes. U.S. officials and tribal leaders convened at the river confluence on August 15, 1865 to begin peace treaty negotiations, with Jesse Chisholm serving as an interpreter.The Little Arkansas Treaty, signed in October 1865 near the Little Arkansas River, represented a pivotal moment in the complex dynamics between the U.S. government and several Plains Indian tribes. This treaty included two separate agreements: one with the Southern Cheyenne and Arapaho, and another with the Comanche and Kiowa. The U.S. government's goal was to ensure safe and controlled access along the Santa Fe Trail by establishing peace and setting boundaries for Indigenous territories. The Cheyenne and Arapaho tribes, in particular, sought compensation for the Sand Creek Massacre of 1864, a brutal attack by U.S. troops that resulted in the death of 250 Arapaho, including women and children. Despite promises of reservations south of the Arkansas River and reparations for the massacre, the treaty's commitments were never fulfilled. The designated reservations were not established, and the promised compensations were not provided. Notably, the Little Arkansas Treaty is remembered as one of the shortest-lived treaties in history, lasting only until the Medicine Lodge treaties of 1867, as conflicts resumed shortly after its signing. A historical marker was erected in 1982 by the Jane Peebles Sexton Chapter of the Daughters of the American Colonists to commemorate the significant meeting between Jesse Chisholm and tribal leaders near the confluence of the Big and Little Arkansas rivers, across the street from the Wichita Art Museum.
Blackbear Bosin's Studio
Blackbear Bosin, a celebrated Native American artist of Kiowa and Comanche descent, played a crucial role in Kansas’ artistic landscape. His Wichita studio spaces served as hubs for his prolific output and his dedication to elevating Native American art. Bosin's artistic journey began in earnest while serving in the Marines during World War II. While stationed in Hawaii, he was hospitalized at Aiea Heights Naval Hospital for nearly two years. Bosin passed the time by fostering a love of painting that he had held since childhood. Aiea Heights hosted an exhibition of his artwork just in time for his discharge in 1945. Shortly thereafter, Bosin returned to Wichita. In 1959, Bosin established the Great Plains Studio at 342 N Water, to expand his work and offer a platform for fellow Indigenous artists. Around the same time, the Hotel Broadview commissioned him to design a stunning 1,500-square-foot mosaic titled, The Advance of Civilization in Kansas for its Crystal Ballroom. It is one of the largest continuous mural in Kansas. In the winter of 1972, he moved his studio to 710 W Douglas, in the now-bustling Delano district of Wichita. This space operated until Bosin’s passing in 1980 and played an essential role in the creation of his most iconic work, the Keeper of the Plains. This majestic steel sculpture, standing at the confluence of the Big and Little Arkansas Rivers, has become a defining symbol of Wichita. The location is now occupied by the Delano BBQ Company, and they honor Bosin's legacy by displaying information and artifacts from his life as an artist. Although Blackbear Bosin's physical studio locations may have changed, his legacy within Wichita's art scene remains significant. The Mid-America All-Indian Museum houses the largest public collection of his work, ensuring that future generations can appreciate the artistry and cultural contributions of this remarkable figure.
Indigenous Baseball Teams
For over 130 years, the site and surrounding area now occupied by Riverfront Stadium has been a pivotal venue for baseball in Wichita, with a rich history of hosting Native American players. This enduring legacy emphasizes the significant role of Native athletes in the city's baseball narrative, marking their contributions to the sport from the very beginning. Native Americans have been integral to the fabric of America's pastime for over a century. As early as 1890, imprisoned Natives, including the notable Apache Chief Geronimo, played baseball at Fort Sill. In 1897, Louis Sockalexis (Penobscot) broke barriers as the first Native American to play in Major League Baseball, joining the Cleveland Spiders in the American League. The "Ponca 9," a team from the Ponca Indian Reservation, made a significant mark in 1894. Their exceptional skills earned them a nationwide tour, showcasing their talent in exhibition games. Their first notable appearance in Wichita was at the fairgrounds on Ackerman Island managed by W.C. Ramsey of Ponca City. The team, arriving in Wichita in traditional regalia and riding horseback (see photo), played against the Henderson Pets, drawing a crowd of over 1,200 spectators in 1895, becoming a turn-of-the-century sensation. Ackerman Island was demolished in 1933-1934 to facilitate river widening. The following year, construction began on a new baseball stadium by the river, funded by the Works Progress Administration and named Lawrence Stadium in honor of former Wichita Mayor Charles S. Lawrence. State Tournaments: The stadium witnessed the prowess of Native athletes, including John Levi's All-Native baseball team, which featured players from the Lawrence area. Noteworthy performances included the Arkansas City Dubbs, assisted by Chilocco Indian School's Milton Perry, and the McPherson team featuring Native American pitcher Lefty "Chief" Burgess, who was made the state tournament’s honor roll for pitching. To help draw people to the new stadium, baseball promoter Ray “Hap” Dumont hosted a national semi-professional baseball tournament at Lawrence stadium in 1935. The National Baseball Congress (NBC) tournament would host 36 teams in late August of 1935. A surprising feature for the time was racial integration and inclusion of teams from diverse backgrounds, including Satchel Paige's Bismarcks. The Stanolind Indian Oilers, victors of an all-Indian baseball tournament in Wewoka, participated but were eliminated early in the competition. Indian boarding school baseball teams, including those from Chilocco and Haskell, were major attractions in the 1930s and 1940s, drawing significant crowds to the stadium. From 1944 to 1949, the Planeview Thunderbirds emerged as Wichita’s first All-Indian baseball team, competing in municipal leagues. Later sponsored by the Mt. Hope Nursery, they became "The Mt. Hope Thunderbirds," placing 11th in the 1946 Kansas State Semi-Pro Tournament. This history underscores the deep connection between Native Americans and baseball, showcasing their enduring legacy and contributions to the sport's rich tapestry.
Blackbear Bosin Mosaic
In 1948, the Hotel Broadview added an event space called the Crystal Ballroom. In 1958, hotel president R. C. McCormick commissioned Blackbear Bosin, noted local artist of Kiowa and Comanche descent, to design and craft a mosaic that would adorn the ballroom walls. Bosin took up the challenge, and his masterpiece “Advance of Civilization of in Kansas” was completed in 1961.The mosaic mural is made up of small glass tiles sourced from Mexico. It spans all four walls of the ballroom, covering about 1,500 square feet. The mural has scenes set against a beautiful blue Kansas sky, including native animals, tribal (nation unknown) men on horses, Coronado’s exploration, soldiers in the Civil War, the advancement of the railroad, and the Santa Fe trail. It was refurbished in 1979 by Bill Dwayne Allen.For more information, check out Kansas Murals: A Traveler’s Guideby Lora Jost and Dave Loewenstein, available through the Wichita Public Library
Wichita Federal Courthouse
The Wichita Federal Courthouse is a site of profound historical significance, especially concerning an event tied to the American Indian Movement (AIM) in the 1970s. This incident and the subsequent legal proceedings underscore the era's heightened tensions between AIM activists and the federal government, reflecting broader themes of Indigenous rights and activism. On September 10, 1975, a tragic event unfolded as a station wagon, carrying AIM members and their families from Pine Ridge, South Dakota, to Oklahoma City, Oklahoma, to protest a visit by President Gerald Ford, caught fire and exploded on the interstate near Wichita. Dubbed the “Turnpike 7” by AIM Leaders, the aftermath of the explosion saw Robert Eugene Robideau, Norman Charles, Keith C. De Marrias, and Darlene and Bernadine Nichols facing multiple charges, including illegal possession of firearms. Two minors also received legal discipline through the juvenile system. These charges were formally issued at the Wichita Federal Courthouse on September 25, 1975. Among those charged, Darlene Nichols was notably the wife of Dennis Banks, a key leader within AIM, highlighting the personal stakes involved in the legal battle. This period was already charged with tension, following the Occupation of Wounded Knee from February 27, 1973, to May 8, 1973, and was further intensified by the shooting of two federal agents on the Pine Ridge Indian Reservation on June 26, 1975. AIM Members Leonard Peltier, Darrell “Dino” Butler and Peltier’s cousin Robideau were suspected in the killings. All 3 men would eventually be apprehended in the coming months, with Robideau being arrested after the turnpike explosion. Leonard Peltier escaped to Canada and was arrested by Royal Canadian Mounted Police in December of 1975. After his arrest in Kansas, Robideau was transported to Cedar Rapids, Iowa to face trial for murder along with Butler. In June of 1976 they were both acquitted of the murder based on grounds of self-defense. While charges were dropped for Robideau and Butler, the evidence found in the station wagon in Kansas, particularly the burnt remnants of an AR-15 rifle, played a crucial role in convicting Leonard Peltier of the murders. This evidence, known as the “Wichita AR-15,” became a controversial piece in Peltier's conviction, leading to his life sentence and sparking widespread debate over the fairness of his trial. The "Free Leonard Peltier" movement emerged from this controversy, becoming a rallying cry for Indigenous rights and justice. Darlene Nichols, after having six counts against her dropped, pleaded guilty to transporting firearms across state lines, and received time served. Meanwhile, Charles and De Marrias both received 3 years of probation, and Bernadine Nichols saw all charges against her dismissed due to insufficient evidence. The Wichita Federal Courthouse, through these events, is more than just a building; it represents a critical chapter in the story of Indigenous activism in the United States, embodying the legal struggles and the ongoing fight for justice and sovereignty that defines much of Native American history.
Governor's Interstate Indian Council
1968 marked a pivotal year in Native American history with President Lyndon Johnson’s proposal to end the termination policy. The termination policy was a federal initiative originating in the 1940s that aimed to dissolve Tribal sovereignty and end the Federal trusteeship with Tribal Nations. This policy, part of which included the Indian Relocation Act of 1956, had devastating effects on Native communities, leading to increased poverty, lower academic performance, and higher dropout rates among Native students. Amidst this backdrop, the Governor's Interstate Indian Council (GIIC) emerged as a beacon of hope and collaboration. Created to unite tribal and Indian affairs officials, the GIIC aimed to address common concerns within the Native community and support proposals beneficial to tribal communities. The 21st annual GIIC conference, held at Wichita’s Lassen Hotel in 1968, became a historic gathering point. Tribal officials from 25 states convened over three days to tackle issues plaguing Native communities, such as poverty and unemployment. This conference coincided with a rescheduled Ceremonials of the Drum Powwow at the WSU Fieldhouse, adding cultural significance to the event. Kansas, with its four Native American Tribal Reservations and a significant urban and rural Native American population, played a crucial role in this conference. Organized by Wichita Native Community leader Charles Shunatona, the event saw participation from tribal officials across Kansas, highlighting the state's commitment to addressing Native concerns. In the years that followed, there were tangible strides towards improving the lives of the Native community. In 1972, the American Indian Council was established, offering economic, cultural, and educational support to Natives in Kansas, Missouri, and Iowa. This included GED and college tuition assistance, marking a significant step towards academic empowerment. Moreover, the enactment of the Title VI Indian Education Act in 1972 by Congress aimed to provide Native students with resources and programs that promoted cultural education and academic excellence. By 1974, USD 259 had established its own Indian Education department supporting an initial 485 Native students. Today, it is known as the Title VI Native American Indian Education Program, supporting over 1,400 Native students who participate in a variety of academic and cultural activities.The conference also set the stage for future governmental collaboration. Indian Affairs Commissioner Robert Bennett (Oneida) expressed optimism for the future of Native education and leadership. Kansas Governor Robert Docking's announcement to appoint a Native Affairs Advisory Commission, although not immediately realized, paved the way for future appointments, including Brad Hamilton of Hoyt as the director of the State’s Indian Affairs commission in 1999. The 1968 GIIC conference at the Lassen Hotel was more than just a meeting; it was a turning point that catalyzed significant changes for the Native community, with lasting effects that continue to resonate. Through collaboration, cultural celebration, and legislative advancements, the conference underscored the importance of unity and advocacy in overcoming the challenges faced by Native Americans. The hotel building still stands on the southwest corner of Market and 1st Streets.
Arrowhead Club & "Chief” Shunatona
Chief Charles Shunatona, born in 1917 on the Otoe Reservation near Red Rock, Oklahoma, was a prominent figure in both his community and beyond. Before moving to Wichita in 1941 to work for Boeing and subsequently being drafted, he attended the Chilocco Indian Boarding School. Shunatona was not only active with his tribal community, serving as a council person for the Pawnee Nation Business Council and as one of the eight Chiefs on the Nasharo Council (the leading body of the Pawnee Nation), but he also contributed significantly to broader Native American affairs, serving on the Kansas Governor's Advisory Council for Indian Affairs.Despite facing personal challenges, including losing his sight in 1947, Shunatona's resilience and dedication to his culture were evident. He was a talented flute player and continued to create traditional regalia even after becoming blind. His commitment to sharing and preserving Native American culture led him to establish the Arrowhead Club on November 25, 1948, in Wichita. This organization, comprising Indigenous Americans from twenty-six tribes and non-Indigenous associates, aimed to honor and preserve Indigenous American life and culture. The club's name, inspired by the arrowhead's symbolism of solidity, purity, and precision, reflected the identity and values of Indigenous Americans. They met in a few places around town, including the old YMCA building at the northwest corner of 1st and Emporia.The Arrowhead Club set forth an ambitious action plan with six goals to preserve Indigenous customs, ceremonies, lore, and arts and crafts; provide educational programs; promote unity through annual Powwows; offer support to those in need; address issues not handled by the Indian Service; and collaborate with the Indian Service. These goals aimed to bridge the social gaps faced by Indigenous Americans in Wichita and beyond. Although the Arrowhead Club was only active for a few years, Shunatona and its members continued to promote Native American culture through hosting Powwows, Native art classes, and educational programs in collaboration with the YMCA, Boy Scouts, and other nonprofits. Shunatona organized the Ceremonials of the Drum Powwow from 1964-1970 and served on several commissions and councils, including the Kansas Governor’s Commission on Indian Affairs, the Governor’s Inter-State Indian Council, and the Wichita Centennial Indian Council. Chief Shunatona passed away at the age of 84 in 2001, leaving behind a lasting impact on the preservation and promotion of Indigenous culture in Wichita and beyond.
Hunter Health Clinic
In the 1970s, there were estimated to be around 3,000 Native Americans living in the Wichita area, representing various tribal affiliations. However, little was known about their general well-being. No official surveys or studies were conducted in Wichita at the time to understand the average living conditions, health, education, or employment of the city’s Native American community. These kinds of surveys were generally conducted by the Bureau of Indian Affairs, which did not have a local Wichita office. Despite this lack of information, it was speculated at the time that likely half of the Native population in Wichita was living at or below the poverty level, but only a fraction of that number received government assistance, which may have been in part because of Natives’ fraught history with the U.S. Government, leading to a deep distrust of accepting any kind of financial help. Rebuilding that trust would take a long time, but until then, something needed to be done to address the ever growing need to address healthcare inequities in this community. Hunter Health Clinic, which was originally called The Wichita Urban Indian Health Center, was founded in 1976 by Dr. Vernon Dyer, a Choctaw and Prairie Band Potowatomi OB/GYN physician. The clinic was founded out of an urgent need for culturally relevant healthcare services tailored to the Urban Native American community of Wichita. Initially operating from a room at the Mid-American All-Indian Museum, the clinic quickly outgrew the space and, in 1978, moved to a larger location at Central and Grove. By 1980, with Federal funding, the clinic was able to expand its services making the program the first of its kind in the state of Kansas. In 1985 The Wichita Urban Indian Health Center changed its name to Hunter Health Clinic in honor of Jay and Vera Hunter, who had been revered Native Americans in the community. Jay Hunter, who died in 1981, served as the Executive Director for the Mid-America All-Indian Museum from 1971-1979 and was a teacher for 16 years. Jay also was a long-time board member of the National Conference of Christians and Jews. Vera Hunter, who was also a teacher, served as the Indian Student Advisor for Wichita Public Schools from 1974 until her death in 1984 and had also worked for the Bureau of Indian Affairs and the Institute of Logopedics. A dedication ceremony was held to formally recognize this transition. One major change that came with the new name was the expansion of services to include non-natives who were part of “medically under-served" communities. This expansion of access was a big stepping stone for Hunter Health and, by 1987, Hunter Health received recognition as Kansas’ first federally funded Healthcare for the Homeless Center. Since these early years, Hunter Health has continued to grow and expand its services to natives and non-natives alike in the Wichita area. By 1998, services were extended to Brookside United Methodist Church in Plainview neighborhood and by 2001 to Inter-Faith Ministries (now HumanKind Ministries). By 2010 and 2011, these two locations became the Brookside and HumanKind clinics. In 2019, Hunter Health began operating at its fourth clinic site, located at United Methodist Open Door, on Fridays to increase access to healthcare services for the homeless population in Wichita.Today, Hunter Health remains the only Urban Indian Health Program in Kansas. The clinic provides comprehensive care to include medical, behavioral health, dental, vision, pharmacy, lab, and x-ray at locations situated near some of the highest need areas in Sedgwick County and the surrounding areas. Not only does Hunter Health provide services to anyone regardless of their ability to pay, but they also reach thousands of individuals every year in community outreach, providing medical services and community health education to those who need it most.
Mead Island
In late May to early June 1927, a caravan of Wichitas traveled back to Wichita, Kansas, to erect a council lodge on the little island just south of 13th street. According to papers at the time, the visit was coordinated by the Indian Historical Society and the group planned to build a lodge similar to one previously located there. Because the dam had recently closed, the water around the island rose up and a temporary bridge had to be built to access the island. Locals were surprised that the women of the caravan were doing the majority of the construction work, with Ida Ross and Fannie Stevenson identified as the main architects. The lodge was crafted with cedar poles and grass. They brought the material with them from their own farms on the Wichita reservation in Oklahoma.Once the first structural poles were raised, the tribe stopped working so that one of their group could offer an invocation. In her own language, 75-year old Suck-ah, who lived in the area as a girl, prayed: “I ask the pity and the blessing of the Almighty on this home. I ask His pity and blessings on the people of Wichita, of the past, of the present, of the future. I ask that all children born here and who later visit this hut may live to be as old as I.” Other Wichita tribal families helping with the project included: Dan Smith, his wife Ida, and their daughter; Roland Stevenson, wife Fannie, and 8-year old Raymond; Walter Lamar, wife Husseah-ah, and their son Claude; and Suck-ah. While they worked, many white residents of Wichita grew curious and watched the progress. For those who wanted to watch the tribal lodge being erected, the Beacon gave the following instructions, “Go west on Thirteenth Street to the municipal tourist camp and after parking your car, walk south across a temporary road build over the north branch of the stream, leading to the island. The Indian hut is about a block below the Thirteenth Street bridge.” So many people came to gawk at the work being done that the Wichitas felt uncomfortable – especially as people continued to watch them during their mealtimes. The Indian Historical Society arranged for a local troop of boy scouts to help guard the camp from visitors and give the Wichitas a little peace. While in town, several of the visiting tribal members attended local baseball games. Once the work was complete, the Wichitas slept in the lodge for a night or two, packed up and returned to Oklahoma, leaving the lodge to the local parks department and the people living in the city that shares their tribal name. The lodge stood there for 20 years until 1948, when two teenage boys playing hooky from school started a fire and accidentally set the structure ablaze. This destroyed it completely.
Minisa Bridge
This prominent location is an integral part of Wichita’s history. Since it opened in 1929, North High was known for its distinctive design highlighted by Native American and pioneer sculptures. The Minisa Bridge was built in 1932, and also showcased and complemented the intricate designs of North High School.The bridge sits over the Little Arkansas River at 13th Street and is 40 feet wide and 251 feet long. It was designed by Lawrence Byers, an associate of architect Glen Thomas, one of the main designers for North High along with artist Bruce Moore. It features Native American and buffalo ornamentation and sculptures made of colored concrete and crushed colored glass, a material known as carthalite.According to an article at the time, the name Minisa means “Red Water at Sunset” and was chosen by the students of North High. The idea to name the bridge came from “Minisa,” a famous score composed by Dean Thurlow Lieurance, head of the Fine Arts Department at the University of Wichita. According to the Wichita Eagle, Minisa is a Chippewa word which conveys the story of the advance of Native Americans, their attempts to reconcile ancestral tribal traditions to the new order, and the emotional conflict that ensued. Lieurance was a guest of honor at the bridge’s dedication in September of 1932, and his song “Minisa” was played while the bridge was being dedicated. The celebration included students from the American Indian Institute who performed tribal dances, and North High students rowing canoes in the Little Arkansas River below. Among the performers was the young artist Woody Crumbo, who would later name his daughter Minisa.The Minisa Bridge was listed on the Wichita Register of Historic Places in 1979 and was restored in 2007. The extensive restoration efforts involved the entire community as the bridge heads, railings and some of the sculptures were made of carthalite. Since the carthalite was unique to Wichita, the restoration team asked for local donations of colored 1930’s era glass so that that the original material could be duplicated. The community was very much interested in the success of this project and followed through with their donations. More than 200 people attended the reopening of the bridge.The Minisa Bridge is a physical reminder of Wichita’s Native American history and will be an integral part of our city for years to come.
Jesse Chisholm Trading Post
Jesse Chisholm, of Cherokee and Scottish descent, was a guide, interpreter, treaty facilitator, and humanitarian for Indigenous Americans. Chisholm is also the owner of Wichita’s first business: a trading post. Jesse Chisholm’s trading post heavily contributed not only to Wichita’s economy but also to the development of Wichita culture.In 1826, Chisholm first visited the area that would become Wichita as a member of a gold-seeking party. He returned many years later, near the end of the Civil War, to establish his trading post. Thus began an important trade route that would eventually become known asthe Chisholm Trail. The Chisholm Trail was originally known as an American Indian trail from Wichita to Oklahoma. Chisholm used this trail to transport and trade goods with other Indigenous Americans within and outside of Wichita. Chisholm would trade cloth and staples, such as sugar and flour, in exchange for furs and other interests. Chisholm’s trading trips became so successful that he established additional small trading posts in Oklahoma and Texas. As a result, it was convenient for cattle drives to use Chisholm’s trading path. The cattle drives started in Texas, passed through Wichita, and ended in Abilene, Kansas. It was heavily used from 1867-1976. It was only after Chisholm’s death that the trail was named in his honor.The success of Jesse Chisholm’s trading post placed Wichita at the intersection of a major trade route. The route welcomed thousands of people, including Indigenous Americans, to the area, as well as many more travelers. Jesse Chisholm’s trading post and other work reflect how Wichita culture is Indigenous American. To honor the original trading post, a monument was placed on the lower level of Twin Lakes Shopping Center. There is another historical marker commemorating Jesse Chisholm near the bike trail on 19th Street, where the street ends near Interstate 135, denoting the location of his family farm.
Woody Crumbo
Native American artist Woodrow Wilson “Woody“ Crumbo was known throughout the world as an amazing artist, musician and ceremonial dancer. Throughout Crumbo’s lifetime, he was continuously honored for his ability to capture and express native culture with his artwork and music. He was a lifelong learner of different formats and techniques, as well as a teacher and advocate for the use of various art forms to portray and conserve Native American culture and traditions. Crumbo’s main pursuit was to increase understanding between Native Americans and other Americans. His work is displayed in collections all over the world including at the Metropolitan Museum of Art in New York and of Queen Elizabeth of England. Crumbo was born in Lexington, Oklahoma in 1912. His mother was a Citizen Band Potawatomi and his father’s parents immigrated from Germany. In 1916 after his father died, he moved to Kansas with his mother. In 1919, Crumbo lost his mother as well. Crumbo came to Wichita when he received a scholarship to the American Indian Institute, a Presbyterian school just north of the Wichita State University campus. The school was geared towards young American Indians who showed exceptional talents. While there, he expressed great interest in Indian culture and traditions through his art. Crumbo graduated as valedictorian of his class.In 1933, he enrolled at the University of Wichita, where he studied with two of the university’s most renowned faculty members, Thurlow Lieurance and Clayton Henri Staples. Lieurance was a great musician and composer and served as the University of Wichita’s Dean of Fine Arts from 1926 to 1946. Staples was a master watercolorist. Both of these men would go on to become not just instructors, but two of Crumbo's closest friends. In 1936 he went to the University of Oklahoma where he studied painting and drawing for his last two years of formal schooling. Throughout the 20s and 30s, Liuerance would come to national prominence for his championing of Native American music, and he would tour the world with his Minisa Orchestra and Chorus, which sometimes featured Crumbo as the head dancer. In 1941, Lieurance and Crumbo would return to Wichita University to perform at the Wichita Auditorium (Wilner) to raise money following the Blitz.Crumbo came back to live in Wichita during the aviation boom, and took a job as a designer at Cessna Aircraft. In 1941, he married Lillian Faye Hogue and the couple lived in Wichita for a short time. The couple eventually moved to Taos, New Mexico, where he started a studio and educational campaign. Crumbo then served as curator and then Director of the El Paso, Texas Museum of Art from 1960-1968 before living again in New Mexico, Colorado and Oklahoma. Woody Crumbo passed away in 1989 in Cimarron, New Mexico and his body was returned for burial to Okmulgee, Oklahoma. There is a Woody Crumbo Memorial Garden in the grounds at the Mid-America All Indian Museum honoring his legacy.
Henry Roe Cloud Indian School
The Henry Roe Cloud Indian School, originally named the Roe Indian Institute and later the American Indian Institute, holds a significant place in Wichita's history and the broader story of Native American education. Founded by Reverend Henry Roe Cloud, a Ho-Chunk Native and Presbyterian minister, it became one of the first college preparatory schools for Native American boys in the US.Established in 1915, the school aimed to bridge the gap in educational opportunities available to Native Americans. Unlike government-run schools which primarily offered vocational training, the Roe Indian Institute prioritized academic rigor and cultural preservation. As a graduate of Yale University, Cloud believed education was crucial for Native Americans to navigate and succeed in white society while retaining their cultural heritage.Many graduates went on to become prominent figures in their communities, including leaders in tribal affairs and advocates for Native American rights. The school closed its doors in 1935, and the property remained vacant until its demolition in the 1990s. The Phi Delta Theta fraternity house now occupies this site.
Francis "Chief" Bowhan, Pilot
“Getting off the earth and soaring through the heavens is the greatest thrill of all” -- “Chief” Bowhan Wichita aviation was booming in the early 1920s, and Francis Bowhan was at the heart of the scene. Bowhan marketed his Osage heritage every chance he got and was often known by (and would sign with) the stereotypical nickname, “Chief.” Francis Dawson Bowhan was born on April 30, 1901 in Elgin, Kansas, to Mart and Ida Bowhan. Bowhan was 1/8 Osage from his mother’s side of the family while his father was white. Bowhan attended school in Pawhuska, Oklahoma and then went to Wentworth Military Academy in Lexington, Missouri. In 1921, Bowhan married Charlotte Blair, who later became a frequent flying companion of his. Soon after, the couple moved to Wichita, KS. Bowhan said that the desire to fly was with him since the first time he saw an airplane. In a 1923 Wichita Eagle article he said, “I used to study the manner of birds and their lighting, and made up my mind that when I turned 21 years old I would take up the game.” Bowhan did just that, too. On October 25, 1923, Francis flew in a Laird Swallow to test for his pilot’s license and was issued his license on December 13, 1923, his NAA license number was 6068. Although Bowhan specialized in commercial flying, he also participated in various flight races and tours during his career including the 1925 National Air Tour for the Edsel B. Ford Reliability Trophy. Bowhan was known in Wichita as being willing to fly for almost anyone. This included a notable trip in September 1923 when he piloted a plane from Laird Airfield which transported 3 prisoners to the Lansing State Penitentiary. It was believed at the time that this was the first time in Kansas history that prisoners were transported by air. The hangar at Laird Airfield was eventually converted to a church on North Hillside.Bowhan’s heritage was almost always included in newspaper coverage of his flights, usually with the generic term “Indian.” Some papers used racist stereotypes and often referred to Bowhan’s wife Charlotte as an “Indian princess.” Bowhan was employed by Cessna for a time as a test pilot and also worked for the Pioneer Rubber Company (now the Pioneer Balloon Company, which is still headquartered in Wichita). By the mid-1930s, Bowhan and his family had left Wichita, but the mark he left on the city’s aviation history still remains.
Orial Hunt Farm
Nestled 6 miles west of Douglas and Main and 2 miles south of what is now Cannonball Road (Maple), within the vicinity of Pawnee Prairie and the Sedgwick County Conservation Parks, the 240-acre Grandview farm stood as a testament to innovative agricultural practices and the rich history of Native American entrepreneurship. This farm was once owned by Orial A. Hunt, a member of the Osage Nation. Before his tenure in Wichita, Hunt managed a sprawling ranch in Osage County, having embarked on his agricultural journey at the age of 14 working as a cowboy in Oklahoma. He would continue to become a successful rancher and at one time managed over 1,000 head of cattle in the Flint Hills. In 1922, Hunt acquired the land from R.F. Meeker for $75,000, an investment worth about $1.3 million in today's currency. Dubbed a "model farm," Grandview was at the forefront of agricultural innovation. Hunt applied scientific principles to enhance soil fertility and implemented crop diversification to boost yields. These advancements were funded by oil dividends, a benefit received by members of the Osage Nation. A full-page profile on Hunt was included in a 1925 Sunday edition of the Wichita Eagle, highlighting the farm's operation, including its 16 Holstein cattle, 1,000 chickens, and 140 acres of wheat. The profile also lauded the farm's modernity, particularly its farmhouse, which boasted indoor plumbing, hot water, and electricity—amenities rare in rural settings of the era. The dairy barn was equally advanced, featuring concrete floors, a pressurized wash system, and a mechanical conveyer system for manure removal, setting new standards in farm design and operation. In 1926, Hunt traded the farm for property in the Woodrow Court addition of Wichita. The Grandview land would eventually be gifted to the City of Wichita and Sedwick County government and become home to Pawnee Prairie Park and the Sedgwick County Conservation Area. Hunt would go on to be a prominent member of Wichita society and was involved in several professional organizations. Hunt would eventually return to Oklahoma in the 1930s and in 1934 Orial Hunt died at the age of 45 after a prolonged illness. He was survived by his Osage wife and 3 children. His obituary praised him as an innovator of livestock management.
