Chief Shot Both Sides was a member of the Blood Nation in Southern Alberta. The Bloods are one of four tribes that make up the Blackfoot Confederacy. The Blood Nation Reserve is the largest reserve in Canada boosting close to 350,000 acres.

Chief Shot Both Sides was the son of a long line of Chiefs. His father was Crop–Eared Wolf and he was also the grandson of Red Crow, Head signatory to Treaty Seven. Shot Both Sides was born in 1874, and was just three years old at the signing of Treaty Seven. The robe of Head Chief fell to Shot Both Sides upon the death of his father in 1913.

Listen to Linda Many Guns recount his escapades in war and important friendships (2m 30s).

James Henderson
Chief Shot on Both Sides, c. 1927
oil on canvas on board
74.3 x 59.7 cm
Collection of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Photographer Unknown
Chief Shot on Both Sides, Blood Reserve, Alberta., 1949
Archival Photograph
Courtesy of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Bull Bear was a member of the Siksika Nation. His Blackfoot name was Kayne-ina, which means “male bear.” Born in approximately 1898, Bull Bear was famous for his exploits as a Blackfoot warrior. He owned a Medicine Bundle. These Bundles are owned by chiefs and leaders in the Blackfoot community. Bull Bear may have met Henderson in 1923.

Using the media player above, listen to the audio commentary by Linda Many Guns (2m 34s).

James Henderson
Kaye-ina Bull Bear Blackfoot, c. 1923
oil on canvas
59.7 x 44.4 cm
Collection of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Sitting Bull was a leader of the Hunkpapa Lakota Sioux. Born in 1831 near Grand River, South Dakota, Sitting Bull gained a reputation as a warrior at a very young age.  He was active in military societies and also respected for his wisdom.  Using the media player above, listen to David Miller chronicle Sitting Bull’s life history (14m 01s).

SITTING BULL (HUNKPAPA LAKOTA)
born 1831; died December 15, 1890

Given James Henderson’s desire to preserve Indigenous icons of the past, it should not be surprising that he painted Sitting Bull.  Sitting Bull was a pivotal Lakota leader who played a key role in resisting American encroachment upon the traditional territories of the Lakota.  Like the Dakota-American conflict of 1862, the Battle of Little Big Horn in 1876 for the Lakota represented a culmination of tension and violence with the Americans. In 1877, Sitting Bull along with a few thousand Lakota took refuge in what is today southern Saskatchewan. During his time in Canada, Sitting Bull developed a friendship with the Superintendent of the Northwest Mounted Police, James Morrow Welsh.

Eventually in 1881, Sitting Bull and remnants of his band returned to the United States. Interestingly, for a brief period of time in 1885, Sitting Bull toured with the Buffalo Bill Wild West Show. Throughout the 1880s, Sitting Bull resisted the alienation of Lakota land in his denouncement of the Dawes Act and also in his opposition to the break-up of the Great Sioux reservation. Tragically in 1890, Sitting Bull died in an attempt by tribal police to arrest him.  Given the central role that Sitting Bull played in Indigenous history of what is today western Canada, it is fitting that for a period of time this painting was displayed in the Hotel Saskatchewan.
- Neal McLeod

James Henderson
Sitting Bull, c. 1924
oil on canvas
75.3 x 60.1 cm
Collection of James Lanigan, Calgary, AB.

For many years Henderson’s portrait of Sitting Bull hung conspicuously in the Spanish Lounge off the lobby of the Canadian Pacific Railway’s (“CPR”) Hotel Saskatchewan in Regina, where it achieved almost iconic local status.  Its prominence was justified, given Sitting Bull’s (1836-1890) notoriety in Western Canadian history.  Following his defeat of Gen. George A. Custer’s 7th U.S. Cavalry at Little Big Horn in June 1876, Sitting Bull and his Sioux followers crossed the International Boundary in November 1876 and camped in the Northwest Territories’ District of Assiniboia near present-day Wood Mountain, Saskatchewan.  From 1877 to 1881 their presence was controversial.  Fear that their warring reputation and Sitting Bull’s leadership skills might unite other Territorial bands against white settlers caused anxiety for Canadian government officials, and created continued political pressures between Canadian and U.S. authorities.  Upon an amnesty being granted in July 1881, Sitting Bull returned to the United States.  The majority of his followers who chose to remain in Canada were ultimately settled from c.1877 to 1881 under the leadership of Chief Standing Buffalo (Tatankanaje), on the Standing Buffalo Reserve, five miles northwest of Fort Qu’Appelle.

Sitting Bull’s portrait has an interesting provenance.  Its first-known recorded reference was in an article titled The Indian in Art in the October 1924 issue of The Maple Leaf.  Author Austin Bothwell recounted a visit to Henderson’s Fort Qu’Appelle studio in the company of Henderson patron Norman Mackenzie K.C. of Regina.  Bothwell wrote “(regarding) a head of Sitting Bull.  The power, the dignity, the fine intellect of this famous Sioux chief are plainly evident in the majestic mould of his features.  The artist has done justice to his subject.”   The portrait was subsequently purchased by Mr. Mackenzie, and it was listed in a Catalogue of Pictures (in the Private Collection of Norman Mackenzie, Esq., K.C.) published in early-1925.   Mackenzie was noted for his generosity and a number of instances are recorded wherein he made gifts of art from his collection.  Indeed, in a letter to Henderson dated August 7th 1925, Mackenzie referred to an Indian portrait that he “sent to Judge Robson” in Winnipeg, and the reference was to the portrait of Sitting Bull.   (Anecdotally, the portrait is reported to have hung in Robson’s home library, and was affectionately referred to as “Uncle Joe” by Robson family members!)   

The circumstance under which the portrait found its way to the CPR’s Hotel Saskatchewan is uncertain, but a reasonable presumption can be made.  Mr. Justice Robson’s daughter Jean married Ephraim H. Coleman, the second Dean of the University of Manitoba’s Faculty of Law.  Ephraim Coleman was the brother of D’Alton C. Coleman, the CPR’s Vice President of Western Lines (1918-1934), senior Vice President (1934-1942) and President (1942-1947).      It is inferred that the Coleman Brothers facilitated the acquisition of the portrait from Robson and its relocation to the Hotel.  It is unknown when the latter occurred; however, the Hotel Saskatchewan opened in May 1927 and it is presumed that the transfer occurred during D’Alton Coleman’s Winnipeg tenure as Vice President of Western Lines.  The Hotel was sold to private interests in 1980 and, following the expiry of CPR’s 45-day right-of-first-refusal to repatriate the portrait, it was purchased in early-1981 by a private collector in Calgary.
- James Lanigan

Photographer Unknown
Sitting Bull, Sioux Chief. Sioux Falls, South Dakota, USA., ca. 1880s
Archival Photograph
Courtesy of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Standing Buffalo was a long standing family name and according to historical records there are four related individuals who carried the name.

Using the media player above, listen to David Miller chronicle the history of these individuals (17m 16s).

Profiles of Standing Buffalo “Tatanka Najin” (1833 – 1871)
After the 1862 Dakota conflict (historically referred to as the Sioux Uprising or Dakota Conflict of 1862), Tatanka Najin   (Standing Buffalo) a prominent Sisseton Dakota leader left American territory to prevent further trouble and loss of his people.  The Dakota people’s resistance was the result of tensions between Dakota Indians, corrupt Indian Agents and traders. In the summer of 1862, the historic “Dakota Conflict” had taken place. Some written and published historic works relates that Tatanka Najin had taken part in the uprising while his descendants maintain the strong belief that he was a man of peace and did not take part. Tatanka Najin had taken some of his people away from the conflict many of who were weak, sick, and on the verge of starvation. Though many factors contributed to the war, the Dakota conflict remains one of the most somber and memorable events among the Dakota people in Canada and the United States of America. 

Standing Buffalo was a charismatic, well-spoken leader who strived for a peaceful life for his people.  Prior to settling in the Qu’Appelle Valley,” Standing Buffalo roamed for seven years  with his people going back and forth between Canada and the United States of America, enduring many hardships over the seven years, the nomadic way of life was no longer viable for Tatanka Najin and his people, finally settling in the Qu’Appelle valley so that his people and future generations will have a permanent land base to call home: In the late 1880’s, the Qu’Appelle Valley became the official permanent home for Tatanka Najin and his people offering its medicinal plants and abundant lake nearby.   Demonstrating his true intentions to keep peace, Standing Buffalo calmed the fears of his people by establishing trustworthy relationships with the white government and neighbouring First Nations leaders.

Louie Phillip Adelard Standing Buffalo “Tatanka Najin” (? – 1922)
The First Chief Standing Buffalo (Tatanka Najin) lived in Canada for a brief period of time. Tatanka Najin was killed in a raid on a Gros Ventre and Assiniboine camp, as related by elders Donald and Hazel McArthur , his grave site remains unknown to many of his descendants to this day. Tatanka Najin’s son, Standing Buffalo , then became chief remaining on the Standing Buffalo Indian Reserve. After Standing Buffalo was baptized Catholic, he later changed his name to Louie Phillip Adelard Standing Buffalo, recalled only by family as Adelard.  He married the daughter of Itewakanodekiya. Descendants interviewed could not recall any information on her, however in an interview conducted in 2001with Charles Standing Buffalo, the son of Julius Standing Buffalo, Charles was able to identify her as being named “Wamani”  (wah-maw-nee). Louie Phillip Adelard died June 21st, 1922 in the Qu’Appelle area after serving as hereditary chief for 50 years. Adelard’s grandson, Charles Standing Buffalo recalls the place where the older family members were baptized ‘up on the hill’ (on the reserve).  He further relates that not all the family was baptized at the same church.   

Adelard Standing Buffalo began to negotiate with the government for the needs of his people.  Farming became the principle means of living in the Qu’Appelle Valley for many Dakotas. The people engaged in agricultural labour, wage labour, and subsistence gardening for their own means and as a way of supporting their families and community as further described in a report by the Indian Agent responsible for Standing Buffalo’s Band: “-Farming is the principal industry, and on which they depend almost entirely for a living. Owing to the shortage of pasture on this reserve, and the difficulty in securing hay, these Indians keep only a limited number of cattle. They have a few to sell in the fall, as well as a few to beef in the winter.” (27 – i – 11 dominion of Canada annual report of the department of Indian affairs for the year ended March 31 1912. pg 193).

Julius Standing Buffalo “Kanipeska Najin” (1869-1938)
Julius Standing Buffalo was the son of Adelard Standing Buffalo or Standing Buffalo. It is believed that he (Julius) was born in the Moose Jaw, Saskatchewan area around the year 1869, however family members believe that he was born on the Standing Buffalo Indian Reserve, others believe that it was Louie Phillip Adelard that was born in the Moose Jaw area and not Julius. Descended from the first Chief Standing Buffalo (Tatanka Najin) who fled from the Dakota conflict in Minnesota, he was the third generation hereditary chief of the Standing Buffalo Dakota Nation. Julius Standing Buffalo married Julia Bird from the Broadview Saskatchewan area, they had 6 children; Alec, Joseph Arthur, Charles, Vitaline, Annette, and Emma.   One of his sons, Joseph Arthur was killed in WWI and is buried in France Bucquoy Rd Cemetery, Somme.  Joseph Arthur was 20 years old at the time of his death.

In an interview November 9th, 2001 with the last surviving son of Julius, Charles Standing Buffalo ( 1916 – 2006) “Tahtopa Wakan”  Following traditional protocol, Charles was presented with a braid of sweet grass and tobacco for his prayers and a gift of cookies and fruit, followed by a request for a taped interview. He related his experiences of growing up on the Standing Buffalo first nation, farming, and school days.  He recalled the story of the day his older brother Joseph Arthur returned home from the war on leave and the big celebration that was held in his honour “….his Indian name was “Sinte Wakana Zuzuheceda Sinte Wakana”  that means a rattlesnake’s tail, he got a name of that. Later one year, way back, of course, we weren’t born, but my sister Vitaline, she said, she was just about…… well the way she said it ‘Wanitake manopanceca’ , you see this picture when they go overseas they come back, here this is up the hill, up the hill make a big party…. Aunty Mary-Louise, she was telling me, when she cam back, when HE came back, last leave, she gave three horses away she said, see that’s what Indians do, yeah,….” .   Charles was glad that someone should ask about the things he knows and his experiences would not be forgotten.

Julius was a devout Catholic throughout most of his life, and he also continued to practice traditional Dakota beliefs and spirituality, teaching his grandchildren the old Dakota ways of everyday customs and traditions. His grandchildren recalled the Dakota teachings as young children, for example his grandson, Senator Joseph Crowe of the Kahkewistahaw First Nation, related the morning prayer rituals that were offered in the Dakota language.  Senator Crowe related sitting beside his grandfather Julius in the early morning hours watching his grandfather in prayer. He also related his experiences of attending and helping with spiritual ceremonies.  He recalled his experiences in such rich detail that one can envision the vast surroundings, the particular care in preparation for each ceremony, as if the listener were present in each experience .  His grandson also shared his experiences of travelling with his parents as a young boy to social gatherings, visiting neighbouring reserves, and how they would sometimes have to travel on trails between reserves that were well known only to the Indian people in the area. Hazel McArthur, grand-daughter of Julius Standing Buffalo, recalled very little of her grandfather Julius. Hazel McArthur was able to identify family members from photographs. Her memories are those of the teachings of her grandmother and her mother who was the daughter of Julius.  Many of her memories re-inforced the Dakota values of kinship and its importance to Dakota beliefs. Family and extended family through adoption or marriage is the foundation of social and traditional moral practices.
Family oral history continues to reinforce traditional Dakota practices strongly emphasizing the respect that must always be practiced, whether it is through addressing family members speaking directly or indirectly to each other, and in child rearing.  Although the Dakota language is not spoken among the descendants, it remains fundamental to the identity and history of Dakota people.  Only a few names and places in Dakota remain a part of the descendants’ history.  The Catholic faith has remained an integral part of the children and grandchildren.

 After the death of his father Adelard in 1922, Julius became Chief of the Standing Buffalo Dakota Indians. Like his father, Julius was a strong leader and orator. His reputation as a well-respected and peaceful leader was evident through his working relationships with government, surrounding communities and other Saskatchewan First Nation’s leaders of his time. One of the most historic events in his young adult years was when he accompanied his father to Ottawa as interpreter to negotiate certain rights for the Standing Buffalo Dakota people .  Another historic account is of a trip he had made to the United States in an attempt to get the U.S. government to fulfill promises of treaty annuities promised for land surrendered in the U.S.  These promises were never fulfilled by the U.S. government claiming that the Dakota were no longer living in the U.S. and were not entitled to annuities. To this date, descendants still speak of the outstanding annuities that are still owed to the people of Standing Buffalo. The children of Julius Standing Buffalo carried the English translation of his Dakota name “Standing Buffalo” which later became their surname, however over the years their surname was shortened to “Buffalo” as was the case for several first nations’ families.

James Henderson Painting Julius Standing Buffalo
Some family members were able to ascertain that the painting by James Henderson is that of Julius Standing Buffalo.  The likeness to old family photographs, archival images, and the distinct features of the Standing Buffalo family are meticulously accurate. The painting of Julius in his later years as Chief bears a striking resemblance to his father, Adelard, it was difficult for some descendants to distinguish father from son in the James Henderson portrait.

Hereditary Chiefs
Tatanka Najin (Standing Buffalo) (1833 – 1871)
Standing Buffalo (Louie Phillip Adelard Standing Buffalo) (? – 1922)
Julius Standing Buffalo (1869 – 1938)

Portrait of Sioux Indian (Chief Standing Buffalo), c. 1930
Oil on canvas
76.2 x 61.0 cm
Collection of John M. and Ethelene Gareau, Calgary, AB.

Provenance: Dr. Urban and Irene Gareau, Regina, John M. and Ethelene Gareau, Calgary.
This work was Item 19 at the 1936 Exhibition of Paintings by James Henderson at Regina College, October 19 to 24, 1936, under the auspices of the Art Committee, Local Council of Women. It was also shown in A Century of Canadian Art, 1938, at the Tate Gallery, London, S.W.1, No. 93.

Standing Buffalo was a long standing family name and according to historical records there are four related individuals who carried the name.

Using the media player above, listen to David Miller chronicle the history of these individuals (17m 16s).

Using the media player above, listen to David Miller chronicle the history of these individuals (17m 16s).

Profiles of Standing Buffalo “Tatanka Najin” (1833 – 1871)
After the 1862 Dakota conflict (historically referred to as the Sioux Uprising or Dakota Conflict of 1862), Tatanka Najin   (Standing Buffalo) a prominent Sisseton Dakota leader left American territory to prevent further trouble and loss of his people.  The Dakota people’s resistance was the result of tensions between Dakota Indians, corrupt Indian Agents and traders. In the summer of 1862, the historic “Dakota Conflict” had taken place. Some written and published historic works relates that Tatanka Najin had taken part in the uprising while his descendants maintain the strong belief that he was a man of peace and did not take part. Tatanka Najin had taken some of his people away from the conflict many of who were weak, sick, and on the verge of starvation. Though many factors contributed to the war, the Dakota conflict remains one of the most somber and memorable events among the Dakota people in Canada and the United States of America. 

Standing Buffalo was a charismatic, well-spoken leader who strived for a peaceful life for his people.  Prior to settling in the Qu’Appelle Valley,” Standing Buffalo roamed for seven years  with his people going back and forth between Canada and the United States of America, enduring many hardships over the seven years, the nomadic way of life was no longer viable for Tatanka Najin and his people, finally settling in the Qu’Appelle valley so that his people and future generations will have a permanent land base to call home: In the late 1880’s, the Qu’Appelle Valley became the official permanent home for Tatanka Najin and his people offering its medicinal plants and abundant lake nearby.   Demonstrating his true intentions to keep peace, Standing Buffalo calmed the fears of his people by establishing trustworthy relationships with the white government and neighbouring First Nations leaders.

Louie Phillip Adelard Standing Buffalo “Tatanka Najin” (? – 1922)
The First Chief Standing Buffalo (Tatanka Najin) lived in Canada for a brief period of time. Tatanka Najin was killed in a raid on a Gros Ventre and Assiniboine camp, as related by elders Donald and Hazel McArthur , his grave site remains unknown to many of his descendants to this day. Tatanka Najin’s son, Standing Buffalo , then became chief remaining on the Standing Buffalo Indian Reserve. After Standing Buffalo was baptized Catholic, he later changed his name to Louie Phillip Adelard Standing Buffalo, recalled only by family as Adelard.  He married the daughter of Itewakanodekiya. Descendants interviewed could not recall any information on her, however in an interview conducted in 2001with Charles Standing Buffalo, the son of Julius Standing Buffalo, Charles was able to identify her as being named “Wamani”  (wah-maw-nee). Louie Phillip Adelard died June 21st, 1922 in the Qu’Appelle area after serving as hereditary chief for 50 years. Adelard’s grandson, Charles Standing Buffalo recalls the place where the older family members were baptized ‘up on the hill’ (on the reserve).  He further relates that not all the family was baptized at the same church.   

Adelard Standing Buffalo began to negotiate with the government for the needs of his people.  Farming became the principle means of living in the Qu’Appelle Valley for many Dakotas. The people engaged in agricultural labour, wage labour, and subsistence gardening for their own means and as a way of supporting their families and community as further described in a report by the Indian Agent responsible for Standing Buffalo’s Band: “-Farming is the principal industry, and on which they depend almost entirely for a living. Owing to the shortage of pasture on this reserve, and the difficulty in securing hay, these Indians keep only a limited number of cattle. They have a few to sell in the fall, as well as a few to beef in the winter.” (27 – i – 11 dominion of Canada annual report of the department of Indian affairs for the year ended March 31 1912. pg 193).

Julius Standing Buffalo “Kanipeska Najin” (1869-1938)
Julius Standing Buffalo was the son of Adelard Standing Buffalo or Standing Buffalo. It is believed that he (Julius) was born in the Moose Jaw, Saskatchewan area around the year 1869, however family members believe that he was born on the Standing Buffalo Indian Reserve, others believe that it was Louie Phillip Adelard that was born in the Moose Jaw area and not Julius. Descended from the first Chief Standing Buffalo (Tatanka Najin) who fled from the Dakota conflict in Minnesota, he was the third generation hereditary chief of the Standing Buffalo Dakota Nation. Julius Standing Buffalo married Julia Bird from the Broadview Saskatchewan area, they had 6 children; Alec, Joseph Arthur, Charles, Vitaline, Annette, and Emma.   One of his sons, Joseph Arthur was killed in WWI and is buried in France Bucquoy Rd Cemetery, Somme.  Joseph Arthur was 20 years old at the time of his death.

In an interview November 9th, 2001 with the last surviving son of Julius, Charles Standing Buffalo ( 1916 – 2006) “Tahtopa Wakan”  Following traditional protocol, Charles was presented with a braid of sweet grass and tobacco for his prayers and a gift of cookies and fruit, followed by a request for a taped interview. He related his experiences of growing up on the Standing Buffalo first nation, farming, and school days.  He recalled the story of the day his older brother Joseph Arthur returned home from the war on leave and the big celebration that was held in his honour “….his Indian name was “Sinte Wakana Zuzuheceda Sinte Wakana”  that means a rattlesnake’s tail, he got a name of that. Later one year, way back, of course, we weren’t born, but my sister Vitaline, she said, she was just about…… well the way she said it ‘Wanitake manopanceca’ , you see this picture when they go overseas they come back, here this is up the hill, up the hill make a big party…. Aunty Mary-Louise, she was telling me, when she cam back, when HE came back, last leave, she gave three horses away she said, see that’s what Indians do, yeah,….” .   Charles was glad that someone should ask about the things he knows and his experiences would not be forgotten.

Julius was a devout Catholic throughout most of his life, and he also continued to practice traditional Dakota beliefs and spirituality, teaching his grandchildren the old Dakota ways of everyday customs and traditions. His grandchildren recalled the Dakota teachings as young children, for example his grandson, Senator Joseph Crowe of the Kahkewistahaw First Nation, related the morning prayer rituals that were offered in the Dakota language.  Senator Crowe related sitting beside his grandfather Julius in the early morning hours watching his grandfather in prayer. He also related his experiences of attending and helping with spiritual ceremonies.  He recalled his experiences in such rich detail that one can envision the vast surroundings, the particular care in preparation for each ceremony, as if the listener were present in each experience .  His grandson also shared his experiences of travelling with his parents as a young boy to social gatherings, visiting neighbouring reserves, and how they would sometimes have to travel on trails between reserves that were well known only to the Indian people in the area. Hazel McArthur, grand-daughter of Julius Standing Buffalo, recalled very little of her grandfather Julius. Hazel McArthur was able to identify family members from photographs. Her memories are those of the teachings of her grandmother and her mother who was the daughter of Julius.  Many of her memories re-inforced the Dakota values of kinship and its importance to Dakota beliefs. Family and extended family through adoption or marriage is the foundation of social and traditional moral practices.
Family oral history continues to reinforce traditional Dakota practices strongly emphasizing the respect that must always be practiced, whether it is through addressing family members speaking directly or indirectly to each other, and in child rearing.  Although the Dakota language is not spoken among the descendants, it remains fundamental to the identity and history of Dakota people.  Only a few names and places in Dakota remain a part of the descendants’ history.  The Catholic faith has remained an integral part of the children and grandchildren.

 After the death of his father Adelard in 1922, Julius became Chief of the Standing Buffalo Dakota Indians. Like his father, Julius was a strong leader and orator. His reputation as a well-respected and peaceful leader was evident through his working relationships with government, surrounding communities and other Saskatchewan First Nation’s leaders of his time. One of the most historic events in his young adult years was when he accompanied his father to Ottawa as interpreter to negotiate certain rights for the Standing Buffalo Dakota people .  Another historic account is of a trip he had made to the United States in an attempt to get the U.S. government to fulfill promises of treaty annuities promised for land surrendered in the U.S.  These promises were never fulfilled by the U.S. government claiming that the Dakota were no longer living in the U.S. and were not entitled to annuities. To this date, descendants still speak of the outstanding annuities that are still owed to the people of Standing Buffalo. The children of Julius Standing Buffalo carried the English translation of his Dakota name “Standing Buffalo” which later became their surname, however over the years their surname was shortened to “Buffalo” as was the case for several first nations’ families.

James Henderson Painting Julius Standing Buffalo
Some family members were able to ascertain that the painting by James Henderson is that of Julius Standing Buffalo.  The likeness to old family photographs, archival images, and the distinct features of the Standing Buffalo family are meticulously accurate. The painting of Julius in his later years as Chief bears a striking resemblance to his father, Adelard, it was difficult for some descendants to distinguish father from son in the James Henderson portrait.

Hereditary Chiefs
Tatanka Najin (Standing Buffalo) (1833 – 1871)
Standing Buffalo (Louie Phillip Adelard Standing Buffalo) (? – 1922)
Julius Standing Buffalo (1869 – 1938)

James Henderson
Portrait of Julius Standing Buffalo, c. 1929
oil on board
24.3 x 19.0 cm
Collection of the Art Gallery of Greater Victoria.

Flying Calf was born approximately 1859. He was a member of the Siksika Nation. Siksika Nation is one of the four Nations that form the Blackfoot Confederacy in Southern Alberta.

Use the media player above, to hear Linda Many Guns speak about Flying Calf, his mother, and Indigenous art (3m 16s).

James Henderson
Portrait of Calf Flying, c. 1924-1930
oil on canvas
61 x 46.0 cm
University of Saskatchewan Art Collection, purchased by the University, 1930.

Wolf Collar was a member of the Siksika Nation. He may have met Henderson during his 1923 trip to the West. Wolf Collar was famous for the power that thunder and lightening bestowed on him. They say that Wolf Collar was to be able to predict the weather. This was one of the many powers he was given the day he was struck by lightening. He was seventeen years old at the time.

Using the media player above, listen to the audio commentary by Linda Many Guns (4m 15s).

James Henderson
Silas Wolf Collar, c. 1923
oil on canvas
35.8 x 30.7 cm
Collection of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Photographer Unknown
Wolf Collar, Blackfoot and Reverend F. M. Ross Gibney, on Blackfoot reserve, Gleichen, Alberta., 1926
Archival Photograph
Courtesy of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Photographer Unknown
Wolf Collar, Blackfoot ceremonialist., ca. 1920s
Archival Photograph
Courtesy of the Glenbow-Alberta Institute, Glenbow Museum, Calgary, AB.

Sun Walk passed on in 1931 and still has relatives living on the Siksika West side. Sun Walk was alive when Henderson came out to the Siksika Nation in1923.

Using the media player above, listen to the audio commentary by Linda Many Guns (1m 01s).

James Henderson
Portrait of Sun Walk, 1930
oil on canvas
61.0 x 46.0 cm
University of Saskatchwan Art Collection, purchased from the artist, 1930.

Chief Bears Paws was head Chief of the Stoney Nations. Chief Bears Paw lived from 1837 to 1903.  He was signatory of the 1877 treaty on behalf of the three Stoney Nations. Their territory can be found today in the rolling foothills of the Rocky Mountains at the entrance to Banff National Park.

Using the media player above, listen to the audio commentary by Linda Many Guns (3m 05s).

James Henderson
Portrait of ‘Chief Bear’s Paw’ Stoney Indian, 1926
oil on canvas
76.9 x 61.7 cm
Collection of the Mendel Art Gallery.

Heavy Shield was from the Blood Reserve. He was also known as Many Spotted Horses. Heavy Shield was the chief of the one of the wealthiest bands on the Blood Nation. In fact, they were so wealthy that people often referred to them as the Many Fat Horses Band. Heavy Shield had amassed his huge herd of horses on the warpath. His preference was for pintos. He had about three hundred pintos in his herds when he signed Treaty Seven at Blackfoot Crossing in 1877.

Using the media player above, listen to the audio commentary by Linda Many Guns (2m 36s).

James Henderson
Portrait of Heavy Shield, c. 1929
oil on canvas
76.5 x 61.0 cm
University of Saskatchean Art Collection, purchased from the artist, 1929.