Ethnohistory of the Great Basin Western Shoshone (Newe)
Western Shoshone (Newe) clans have traditionally survived in the Great Basin desert area as
a nomadic people through hunter-gatherer subsistence. Families roamed mountainous areas between
present day Idaho, California, Nevada, and Utah, hunting wild game and foraging for the ripening
pine nut, a dietary staple (Clemmer, 1972). Unlike the Native peoples of the East, who had already
undergone forced acculturation, the Newe only occasionally encountered whites before the 1850's.
The discovery of gold in the mid-1800's changed traditional life for them. To make way for whites,
the U.S. military ordered round-ups and forced relocation marches, leaving frail elderly and young
to die. Diseases such as small pox took a heavy toll. Large numbers of white settlers devastated
Newe hunting areas. Frequent hostilities arose. These were too expensive both financially and in
manpower for the United States government already involved in the Civil War.
To end hostilities, in 1863 the United States government sought out the Newe for the purpose of
making a treaty of peace and friendship. The 1863 Treaty of Ruby Valley is still in full force
and effect (U.S. v Dann, 1983), and no land has ever been ceded to the United States. The purpose
of the treaty was to end hostilities and to guarantee safe passage for the whites entering
Western Shoshone territory in order to build rail lines and forts and to mine gold and silver.
Years after the ratification of the treaty, around the turn of the century, much of Newe Sogobia
had been visibly devastated by hunters, trappers, miners, and railroads. Faced with starvation
because of the loss of wild game and plant life, some Newe moved closer to settlements to work
for whites (Crum, 1995). In the late 1920's and 1930's some Newe moved onto lands illegally
claimed by the United States government as lands held in trust by the United States.
Some Newe farmers became farmers and herdsmen. These events are ironic, because the United
States government treated the Newe as though they had lost their land somehow. As in true
reservations, the federal government urged the formation of tribal governments, answerable
to the Bureau of Indian Affairs. In this manner, the United States government began the
attempt to assert control over many Western Shoshone families.
Original Government vs. Tribal Government
A distinction should be made between Western Shoshone tribal governments and the original
traditional government. Tribal governments were authorized by the federal government under
the Indian Reorganization Act of 1934 (IRA). The power of the tribal government extends only
over the lands claimed to be held in trust by the US government for that particular group of
Indians. Trust land is deemed sovereign by the United States government. Tribal councils
enact their own laws, subject to approval by the U.S. Secretary of the Interior.
Trust-land acreage makes up less than 1% of Newe Sogobia.
In contrast, the traditional government of Newe Sogobia has existed since time immemorial.
In present form, the governing body is known as the Western Shoshone National Council.
The Council is made up of a Chief, a sub-Chief, a Secretary of State, and Council members
representing the traditional people. The traditional people of Newe Sogobia regard the
nation as sovereign, independent of the United States government. Newe Sogobia has its
own flag, its own seal, issues its own passports, makes its own laws, and holds its own
court. Sovereignty, in this scenario, is much different than the limited sovereignty of
the trust lands. This sovereignty is given by the Creator, not bestowed by the United States.
The Creator made the Newe people caretakers of the land that gave them life. The traditional
government’s area of influence is all of the land shown on the map with the exception of
the trust lands and colonies having their own tribal jurisdiction.
Western Shoshone Cultural Life Ways Today
Even today many Western Shoshone continue the traditional life ways. They still gather pine
nuts and hunt for wild game. Willow basketry, cradleboards, and implements are still created
and used (Clemmer, 1972). Original traditional spiritual and healing practices are common,
and a variety of medicinal plants are gathered for use. Prayer is an integral part of
traditional life.
Because the Western Shoshone were distributed as small, nomadic bands, seasonal "gatherings"
were necessary for celebrations, for reunions among families, and for young adults to meet
unrelated Shoshone of their own age groups for courting and eventual marriage. Newe would
gather in spring and fall for seasonal dances, games, and prayers. These gatherings continue
to this day. However, now there is also discussion of the Western Shoshone Nation's legal
battles, treaty rights, and focused resistance.
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August 2006
The Official Web Site of the Western Shoshone National Council