Chicago Indian Village Protests 1970-1972

In the late 1960s and early 1970s, there were a number of protests by Native Americans for better housing and social services. Some of these protests took place in Lake County, Illinois.

Some believe the protests were rooted in the 1953 "Indian termination" policy passed by the U.S. Congress, which eliminated most government support for Indian tribes and ended protected trust status of Indian-owned land. This was followed by the Indian Relocation Act of 1956,  designed to encourage Native people to leave Indian reservations, acquire vocational skills and assimilate into the general population.

Native Americans moved to urban centers in five original relocation cities: Chicago, Denver, Los Angeles, Cleveland, and Seattle, and were to receive assistance from the Bureau of Indian Affairs (BIA) with housing and employment. Many struggled to adjust to their new surroundings, and faced unemployment, low-end jobs, discrimination, and the loss of traditional cultural support.

Since Illinois did not have a large in-state reservation, Native people from tribes throughout the country came to Chicago. When the relocation began approximately 8% of Native Americans lived in cities. As of the 2000 census, that number climbed to 64%.

Original sign for the American Indian Center, Chicago, circa 1953. Online photo.

In 1953, the American Indian Center (AIC) of Chicago was organized by the Chicago Indian community. For fifty years the AIC has been the principal cultural resource for Chicago's Native Americans.

The Chicago American Indian Conference was held at the University of Chicago in 1961, attracting hundreds of Native people from across the country. As a result of the conference, a Declaration of Indian Purpose was created which in turn helped to mobilize a generation of Indian activists.

In 1970, the Chicago Indian Village (CIV) emerged to fight for better housing for the city's urban Native American population. The CIV's protests began when a Menominee woman was evicted from her Wrigleyville apartment. This eviction led the group to a two-month encampment at a Wrigley Field parking lot.

Senator Adlai Stevenson III (right) speaks with Mike Chosa (center)
and members of the Chicago Indian Village who crashed a political dinner
at the Sherman House in Chicago. Stevenson intervened on the protesters
behalf with Chicago police. Chicago Tribune photo, May 19, 1972. 

From 1970 to 1972, community organizer Mike Chosa of the Chicago Indian Village planned seven encampments throughout Chicagoland. Two encampments were held in Lake County: one outside the main gate at Fort Sheridan, and another at Camp Logan in Zion.

The goal of the protests was to generate leverage with government agencies to address inadequate housing and social services for Chicago's 16,000 Native American citizens. A fact sheet prepared by the Chicago Indian Village stated that the Indians in the encampments "are not welfare cases: they are working people."

Chicago Indian Village encampment outside George Bell Gate at Fort Sheridan, January 1972.
BBDM 92.24.1378

The Chicago Tribune wrote on January 3, 1972: "Thirty Indians protesting substandard housing conditions yesterday erected teepees outside the main gate at Fort Sheridan that could cause huge traffic jams today." The activists also carried signs protesting the Vietnam War.

Similar encampments were held across the country most notably at Alcatraz Island by a group known as Indians of All Tribes (IAT) from November 1969 to June 1971. The IAT pointed to 19th century treaties that stated abandoned or unused federal land would be returned to the Native people from whom it was acquired, hence their occupation of Alcatraz.

Chicago Indian Village encampment at Camp Logan
barracks, Zion, Illinois, April 12, 1972.
Photo by Joe Kordick. BBDM 2011.29

About the same time as the Fort Sheridan encampment, the protesters secured "a winter home" at Camp Logan in Zion where they remained until June 29, 1972. They then stayed at the United Methodist Church in Winthrop Harbor until accommodations were made for them with the Milwaukee Indian Action Group.

By the summer of 1972, the momentum behind the Chicago Indian Village was exhausted and the group eventually dispersed.

- Diana Dretske, Curator ddretske@lcfpd.org 

Aptakisic - Half Day

The historic town of Half Day claims many firsts in the annals of Lake County history—the first post office (1836), the first school (1836) taught by Laura Sprague in her family's log cabin, and the county's first non-native settler, Daniel Wright.

Perhaps most intriguing about Half Day is its name, which provokes more interest and debate than any other place name in the county.

You may wonder why there's debate. Ask anyone and they'll tell you it got its name because, "It took half a day to get there from Chicago." That may have been true back in the day of horsedrawn transportation, but Half Day was named for Aptakisic, a Native American leader of great standing.

Aptakisic's name (also spelled Aptegizhek), was translated as "center of the sky," "sun at meridian" or "half day." He was known to the settlers as Half Day. Both Daniel Wright (1778-1873) and Henry Blodgett (1821-1905), who knew Aptakisic, documented that he was "known as Half Day." Wright went on to say that the village took its name from Aptakisic.

A depiction of Aptakisic (Half Day) waving goodbye to the settlers he had led to Fort Dearborn in 1832. Painting by Les Schrader, courtesy of Naper Settlement. For more on Les Schrader: https://www.napersettlement.org/138/Les-Schrader-Painting-Collection.

Blodgett had met Aptakisic in 1832, during the Black Hawk War, when Aptakisic protected the settlers in Downer's Grove from an impending attack.

Wright became acquainted with Aptakisic and his tribe of Potawatomi in 1833 when he settled along the Des Plaines River.

Wright remembered: "When I stuck my stake in the banks of the Aux Plain [Des Plaines] River I was surrounded by the native tribes of Pottawatamies [sic]. They helped me raise my first rude cabin, being the first house built in the county." These native people also assisted Wright in planting crops, and tending to his family when they became ill.

According to James A. Clifton in The Prairie People: Continuity and Change in Potawatomi Indian Culture 1665-1965, Aptakisic was present at the negotiations for the Treaty of Chicago, which took place in September 1833. "Apparently wearing Meteya's [Mettawa's] moccasins, Aptegizhek stood and informed Commissioners Porter and Owen that the Potawatomi had no wish to consider moving west of the Mississippi until they had been given the opportunity to inspect the country there... He insisted the Potawatomi had assembled merely to enjoy their Great Father's beneficence and liberality. Could the annuities due the Potawatomi be distributed quickly so that they might go back to their villages to tend their gardens?"

Ultimately, the treaty was signed by Aptakisic (twice!) and other leaders of the United Chippewa, Ottawa and Potawatomi Indians on September 26, 1833.

In 1918, the students of Half Day School wrote a history of their school and community. In it, they recounted that "Half Day was named so in honor of an Indian chief, Hefda, who some people say is buried in this locality." They went on to say that Half Day was a "half way station" between Chicago and the northern part of Lake County.

Excerpt from the Half Day School history, 1918. Dunn Museum Collections. 

When and how did the origin of the name change?

Postcard of "Hotel Halfday," circa 1910. Dunn Museum 97.18.3

It is my assertion that the confusion was started by visitors to Half Day, possibly as early as the 1840s. In 1843, the Half Day Inn (shown above) was established on the Chicago and Milwaukee Road (today's Route 21) as a stagecoach stop. The rutted and muddy road would have most certainly made for slow travel, leading travelers to surmise the town's name came from its distance from Chicago.

The Wisconsin Central Railroad arrived in Prairie View in 1886. It later became the Soo Line. Postcard view circa 1900. 

Dunn Museum 94.47.5

In 1886, train service was available on the Wisconsin Central Railroad to Prairie View, several miles west of Half Day. That trip would have taken at least two hours, and then a buggy ride over to Half Day, again leaving visitors to believe the name was a matter of travel time. Even with the advent of the automobile, travel was slow until roads were paved in the 1930s and beyond.

Travelers not knowing the true origin of the name, adopted a new meaning. As the people who knew Aptakisic died, and generations passed, the connection to Aptakisic faded, and the new tradition took root with no one around to contradict it.

In a letter written late in his life, Henry Blodgett once again recalled his friend, Aptakisic:

"In the fall of 1837, Aptakisic's band was removed to a reservation on the west side of the Missouri River near the mouth of the Platte and later were moved into what is now a portion of the state of Kansas, south of the Kansas River. I well remember the sad face of the old chief as he came to bid our family goodbye. ... We all shed tears of genuine sorrow ... his generous kindness to my parents has given me a higher idea of the red man's genuine worth." 

Photograph of Henry W. Blodgett from the Autobiography of Henry W. Blodgett, Waukegan, Illinois, 1906.

Dunn Museum Collections. 

Aptakisic's legacy continued in the names Aptakisic Road, Aptakisic Creek, and the former community of Aptakisic located in today's Buffalo Grove. Aptakisic was a railroad stop on the Wisconsin Central line at Aptakisic Road (west of Route 21), and had its own post office from 1889 to 1904.

The town of Half Day never incorporated, and in recent years was absorbed into the Villages of Lincolnshire and Vernon Hills.

You may also be interested in my post on the Treaty of Chicago 1833.

The Silver Trade

Trade between Europeans and Great Lakes Native Americans began in 1634 when French trader, Jean Nicolet (1598-1642), arrived in the area of present-day Greenbay, Wisconsin.

The arrival of the French explorer was depicted by Edwin Willard Deming in his 1904 painting "The Landfall of Jean Nicolet" commissioned by the Wisconsin Historical Society.

Nicolet was a prominent French explorer who, for many years, lived among the Indigenous peoples of Quebec. In 1634, Samuel de Champlain, the Governor of New France, sent Nicolet west on a journey to explore the great interior. There was an expectation that he would reach Asia by this route, and Nicolet fully expected to encounter Asian peoples. With this in mind, he donned a Chinese damask robe to greet them but met, instead, a small group of Menomonee Indians.

This encounter marked the beginning of trade between the French and native peoples in this region. The silver and fur trade prospered from 1680 to 1820. In exchange for fur, Native Americans were given goods such as silver armbands, rifles, gunpowder, and wool blankets.

Silver was popular with Native Americans who felt it was a gift from the underworld and its radiant quality reflected the power of the upper world. They believed that there were key points on the body at which evil spirits could enter (fingertips, nose, heart, etc), but wearing silver prevented this. The trade items were designed with this belief in mind, and took such forms as nose rings, wristbands, finger rings, hair ornaments and gorgets.

In this painting from 1776, Joseph Brant (Thayendanegea)(1743 – 1807) wears silver, not simply as decoration but to dispel evil spirits. Brant was a Mohawk born somewhere along the Cuyahoga River, and became a military and political leader allied with Great Britian. Portrait of Mohawk, Joseph Brant, from National Heritage Museum.

Since native peoples already created and appreciated finely crafted items made of stone, wood, leather, quill and beads, they would not accept inferior silver products from traders. One of the most popular trade items were silver crosses, in particular double crosses (Cross of Lorraine). For Native Americans, the shape of the double crosses was much like a dragonfly, and typically not seen as a Christian symbol.

In 1889, excavation work near Waukegan's Sugar Refinery uncovered silver objects and human remains. It is unknown if the human remains were of Native or European origins. 

Waukegan (previously known as Little Fort) may have been established as a French trading post as early as 1695. The region was part of the vast silver trade network, which by 1768 was dominated by the Potawatomi.

Some people thought the items recovered in 1889 were a hoax, and the items disappeared from public view. In 1917, several items resurfaced in the possession of C.T. Heydecker.

Edward DeWolf's handwritten note from 1917, regarding the silver crosses and remains in the possession of C.T. Heydecker. DeWolf Collection, Dunn Museum.

DeWolf's note reads: "The above silver crosses, Nos 1 & 2; the Brooch No 7, the square & comp--- No 8, also the skulls and thigh bones, were found in the sand dunes near the site of the Sugar Refy probably in the R-of-W of the E.J & E Ry in 1889. See drawings on another page in which the numbers correspond with those shown above. The above photograph was taken on July 24th 1917. (E.P.DeW)."

Detail of Edward DeWolf's 1917 photograph of the silver crosses and brooch found in Waukegan. 

DeWolf Collection, Dunn Museum. 

The silver crosses bore the markings of "RC" and "CA." At the time, locals thought the initials were those of Jesuit missionaries. Contemporary research leans towards identifying the mark "RC" for professional silversmith, Robert Cruickshank (c. 1748-1809) of Montreal Canada. "CA" may be the mark of Charles Arnoldi also of Montreal, and possibly Cruickshank's partner. Apprentices were also allowed to make items and use their master's mark.

Two of the crosses again turned up in 1960 in private hands, and were brought to the attention of Robert Vogel, Director of the Lake County Museum of History. Vogel was asked to authenticate the crosses and enlisted the help of Fansteel Metalurgical Corp. in North Chicago. One cross had 5-10% copper, and the remainder silver; the other cross had 10-20% copper, a little gold, and silver. 

Vogel was the first to dispel the notion that the crosses were those of a Jesuit missionary, and asserted they were trade items.

The trail of the crosses runs cold after Vogel's research. The silver crosses may still be nestled in the homes of Lake County citizens, who may or may not realize their significance. It is hoped, though it is difficult to confirm, that many of the items discovered in 1889 made their way to one or more museums in Chicago.