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Online Exhibition - Indigenous Minnesota

Who Does the
USA Belong To?

The historic removal of Native Americans from wilderness and how this connects to ICE detainments in Minnesota today.

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Chapter I - The Peoples

Who Lived Here
Before

Minnesota is home to eleven federal tribal groups. Four of them are Dakota (Sioux), the first ever people to settle in Minnesota, whose history goes back 9,000 to 12,000 years according to archaeological findings. The other seven are Anishinaabe-Ojibwe (Chippewa), who originally came from the northeastern part of America searching for a new land in which "food grows on water."

Both groups have deep connections with nature that are evident from their oral history. Wilderness was engrained within their cultures - click the boxes to learn more.

The Dakota and the Bdote +
The Dakota was composed of an alliance of three tribes known as the Oceti Sakowin (Seven Council Fires). These people valued their surrounding wilderness, so much as to name areas of Minnesota as profoundly sacred and engrained within their own origin stories. The "Bdote" means "the place where two waters join.", specifically the Minnesota River (Wakpa Tanka) and the Mississippi River (Mnisota Wakpa). This is described as the place which the Dakota people "came into being" and thus wilderness has significant value in Native American cultures. It was not only a source of spiritual beliefs but also the geographical focus of their worldview and knowledge of the wilderness.
The Anishinaabe and the Seven Prophecies +
The Anishinaabe journey from the northeastern areas was inspired by the Seven Fires Prophecy, saying they must go until they reach the land where food can be found on the water. This food was wild rice (manoomin) which is abundant throughout Minnesota's rivers and lakes. As the case with the Dakota people, the Anishinaabe tribe's connection to the wilderness was so strong that the environment itself defined their spiritual identity, along with providing their diet. The Thunderbird, their tribal mascot, embodies their perception of the importance of the atmosphere in the wilderness.
A landscape with names, not a wilderness +
The wilderness, which was defined by Europeans as unoccupied space awaiting civilization, was actually already home to a people who knew the area completely. The Dakota and Anishinaabe gave names to all the rivers, lakes, groves, and hills. The people knew the cycle of nature in the form of animal life. For example, the Minnesota River (Wakpa Tanka) and the Mississippi River (Mnisota Wakpa). Wild rice beds and fires were controlled for optimal management of the land. This suggests that the European/Colonisation view of wilderness was a fallacy.

Bdote Memory Map - Dakota community resource - bdotememorymap.org

Chapter II - Dispossession by Law

The Treaty Era
& Land Removal

Prior to European arrival, 10 million Native Americans such as the Dakota and Anishinaabe inhabited the land. By 1900, European colonisation had reduced that number to circa 300,000; 130,000 in Minnesota. Whilst removing the people, Europeans also removed the land.

The U.S. government used the ideology of Manifest Destiny to justify westward expansion - centred on the subjugation and expulsion of Native peoples from their lands. Treaties were the legal instrument of this dispossession. In 1851, Dakota leaders signed at Traverse des Sioux ceding over 24 million acres. Many later said they had not understood what they were agreeing to. Secondary documents, appended after signatures, stripped the promised annuities. Within months the treaties were already broken.

The colonisation of America simultaneously subjugated Native Americans and the wilderness they inhabited.

10M → 300,000 by 1900 24 million acres ceded, 1851 Annuities revoked within months
U.S.
GOVT
1851

Primary Source - Legal Document

Treaty of Traverse des Sioux

Click to read full context

U.S.
CONG.
1889

Primary Source - Federal Legislation

The Nelson Act, 1889

Click to read full context

Chapter III - 1862

The U.S.-Dakota War

Following a series of broken treaties, deprivation of food, and settlers moving deeper into Dakota territory, the Dakota War commenced in August of 1862 and continued for six weeks. The consequences of the war were disastrous, not just for the Dakota people but also for the connection between the Dakota nation and the lands on which they thrived. Violence had entered into the wilderness itself that was being swallowed up by European expansion. Click each point to read more.

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The mass execution at Mankato
Thirty-eight Dakota men were executed en masse in Mankato on December 26, 1862, in the largest mass execution ever conducted under federal authority in the United States. Thirty-three of these men were sentenced to death by President Lincoln, after reviewing 303 death sentences. Each trial took no longer than five minutes. Thousands gathered to watch the execution.
+
Exile from the wilderness
After the war, the United States government nullified all treaties between itself and the Dakota people and banished all Dakota from the state of Minnesota. Women, children, and elders were rounded up and taken to Fort Snelling before being sent to reservations located in the states of South Dakota and Nebraska, far from their ancestral lands, the rivers, the wild rice, and the creation site, the Bdote. This exile involved more than just taking away their physical territory; it meant that they were being disconnected from their relationship to nature.
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The $25 bounty on Dakota scalps
Minnesota lawmakers even paid twenty-five dollars for each Sioux head found in Minnesota; later increased to two hundred dollars. This was essentially making it illegal for the Dakotas to be where they had rightfully belonged. This is because now their very territory has become their enemy.
men executed
38
December 26, 1862 - Mankato, Minnesota
Largest mass execution in U.S. history
death sentences reviewed
303
approved by President Lincoln

Chapter IV - 1820-1863

Fort Snelling:
Conquest in the Wilderness

The construction of Fort Snelling took place in 1820 on a piece of sacred land known to the Dakota Indians as Bdote, the place of origin of all Dakota life, at the confluence of the Minnesota and Mississippi rivers. The establishment of a military fort at such a location carried an implied message about possession of the territory. The fortress represented not only conquest of the wildness by humankind, but also control over the indigenous population of the region.

Following the Dakota War of 1862, 1,700 Dakota men, women, children, and elders were herded to a concentration camp near Fort Snelling, where hundreds of prisoners perished during the harsh Minnesota winter. Thus, the sacred place of life for the Dakotas became a place of death, while the wilderness that had supported their community for centuries was enclosed behind the walls of the very institution that deprived them of that land.

Fort Snelling is 5 minutes from today's ICE detention facility
"This was our sacred place. This was the land where our people began."
Dakota survivor - oral history, MNHS collection - click to expand
Historic Fort Snelling

Fort Snelling, Minneapolis

View on MNHS website

Historic Fort Snelling - built on Dakota sacred wilderness, 1820

The ICE detention facility stands 5 minutes from this site today

Chapter V - Primary Sources

Visual Evidence:
Land Managed and Lost

The purpose of the Nelson Act of 1889 was to move all members of the Anishinaabe community in Minnesota to the White Earth reservation, which was nothing but an encircled piece of land in the western part of the state, and sell off their vacated lands to the Europeans. The creation of the Nelson Act created a whole new idea about what could be defined as 'wilderness'. It was now a wilderness that was managed, bordered, and controlled according to Western ideas rather than according to native concepts.

Reservations were more than a place where Native people had been moved to. They represented the state's idea about managing the wilderness through its control over land enclosed by a boundary. The Anishinaabe had been looking after this piece of wilderness and maintaining it for years with the help of their own rules and regulation. But post-1889, these rules were changed. The wilderness was no longer governed by natives, i.e., those who had knowledge of it, but by the conquerors.

Ojibwe land holdings in Minnesota - before & after

Before 1850
95%
After 1889
35%
By 1930s
12%

Click the artworks to explore their context

Valley of the St. Peters
Valley of the St. Peters, Minnesota
Seth Eastman, c.1848 - Click to expand
Dakota Encampment
Dakota Encampment
Worship of the Sun
Worship of the Sun

Chapter VI - Cultural Erasure

Civilise. Assimilate. Erase.

Boarding school policy by the federal government forced Indigenous children away from their families. According to the official goal, the purpose was to "kill the Indian, save the man." Indigenous languages, spirituality, and communication with their family were prohibited.

The disappearance did not only concern abstract notions of culture but also the knowledge of the wilderness. The Dakota and Anishinaabe children sent to the boarding school possessed generations' knowledge concerning the wilderness and all that comes with it - the flora, fauna, the rivers and lakes, as well as the seasons. The prohibition of languages meant erasing the words used to denote all of it. The abolition of rituals cut the link between the people and their place and landscapes. All the locations mentioned, the Fort Snelling, the reservations, as well as the boarding schools, are connected through the common purpose, decolonizing the Indigenous relationship with wilderness.

Click the words below to discover what was destroyed and preserved.

Language Ceremony Family Land Knowledge Name

Policy statement, 1892

"Kill the Indian in him, and save the man."

- Richard Henry Pratt, founder of Carlisle Indian School

Resilience & Survival

Even though the cultures were subject to systematic repression, Dakota and Ojibwe culture endured. Cultural traditions, secret rituals, and community organizations helped maintain languages and wild lore. Today, both tribes conduct language immersion schools, cultural programs, and tribal colleges, as well as ecological knowledge recovery programs.

Primary Source - Photography

The Stella Stocker Photography Collection (1858-1925) captures aspects of Ojibwe culture in Minnesota from the period when Native children attended boarding schools; an uncommon visual perspective of life in contrast to the government story.

View collection → Minnesota Digital

Chapter VII - The Wider Context

How This Links
to Wilderness Thinking

The contemporary treatment of Native Americans can be traced back to the Euro-centric and exclusionist views of conservationists during the nineteenth and twentieth centuries. The denial of indigenous culture began at the emergence of both conservationism and preservationist actions. Both concepts called for making America "for Americans."

The displacement of indigenous people was justified by the necessity to improve America through offering spaces that lack human presence and the possibility of the emergence of the Frontier concept. This corresponds to the contemporary notion that the elimination of "illegal aliens" would make America "American."

The Frontier Myth & Manifest Destiny +
Manifest Destiny justified westward expansion as something preordained and unavoidable, wiping out the presence of indigenous populations to create a myth of an untamed wilderness awaiting its time of civilization.
Conservation & Exclusion +
Conservationists in the early days idealized wilderness as pure and untouched implying that those who inhabited such areas must also be stripped away. National Parks have frequently been established on lands previously owned by indigenous populations. The concept of the "wilderness" itself is rooted in colonialism.
The Trump Administration's Erasure of History +
In 2025, the Trump administration eliminated more than 3,000 historical websites managed by the US government - among which were those detailing the relationship between America and indigenous populations. These systematic efforts to erase historical information make this project imperative.

Two Eras, One Logic

19th C. Removal21st C. Deportation
Indigenous peoples framed as obstacles to progressImmigrants framed as burdens on society
Narrative of the empty "wilderness" to be claimedNarrative of an "American" identity to be protected
Law used to justify displacement of a communityLaw used to justify removal of marginalised people
Indian Removal Act - executive authority to expelICE - executive authority to detain and deport

Chapter VIII - 2025-2026

History Echoes
in Minneapolis

Operation Metro Surge in Early December 2025 saw the deployment of 3,000 ICE agents in Minneapolis-St. Paul's twin cities. This led to 3,700 arrests, two deaths by shooting, one shooting without death, and a minimum of 33 wrongful detentions. The article that had caused Operation Metro Surge was later revealed to be an exaggeration; its primary source claimed that he could "find no evidence" to corroborate al-Shabaab's statements.

There have been reports of Oglala Sioux tribe members, individuals with indigenous ties to this same soil, being arrested and interrogated about their claim to residence. The ICE detention center is located within walking distance of Fort Snelling, which had been used 163 years ago to imprison the Dakota nation.

3,700
Arrests made
33+
Wrongful detentions
63.9%
Questioned on race/ethnicity
73.1%
No warrant shown

Oral Testimony

Melvin Longclaw, a descendant of the Dakota people, gave his oral testimony based on stories he heard from his family as well as those he lived with in the Sioux Village in Canada - describing displacement, survival, and the unbroken connection to this land that no federal act could sever.

- MNHS Oral History Collection

19th CenturyToday, 2026
Treaties signed under coercion strip Dakota of land rightsLegal status used to justify removal from communities
Fort Snelling used to intern 1,700 Dakota peopleICE facility built 5 minutes from Fort Snelling
Dakota exiled from Minnesota by executive orderIndigenous tribal members detained on ancestral land
Federal government defines who belongs on the landFederal government defines who belongs on the land
The Somalian population, which comprises more than 100,000 people living in Minnesota, has received especially hostile treatment. The actions taken by ICE and the administration towards land rights go against the basic principle that they, too, were not native to the land.

Final Thoughts

Who really has the right
to be on this land?

Minnesota has been built upon land taken from the Dakota and Ojibwe tribes. The wilderness that was not just next to them but belonged to them in every possible way and had been known, named, controlled, and comprehended for millennia. The wilderness revered by the Americans in the 19th century as unpopulated was created through clearing those people away. The very government that forced the Dakota to leave their land is now making decisions on whose place will be left on that land.

The Operation Metro Surge took place on stolen land only five minutes from the place where the Dakota were interned 163 years ago. The wild rice lakes of the Anishinaabe remain here. So does the Bdote, the place of convergence of two rivers. However, those who knew the most about all these things were removed, and the rationale for this removal is still present.

This project has been designed to pose questions regarding citizenship in America and its criteria. The history begins right here, with the indigenous population of this country.

Exhibition Sources

Bibliography

Primary Sources

Indian Removal Act, 1830

United States Statutes at Large, 21st Congress, Session 1, Ch. 148. loc.gov

Treaty with the Sioux - Mdewakanton and Wahpakoota Bands, 1837

Digital Library of Native American Treaties, Oklahoma State University. dc.library.okstate.edu

Treaty of Traverse des Sioux, 1851

Ratified Indian Treaties, 1722-1869, National Archives. archives.gov

Nelson Act, 1889 (Fiftieth Congress, Session II, Ch. 24)

United States Statutes at Large, Vol. 25, p. 642. govinfo.gov

Longclaw, Melvin. Oral Testimony (Dakota descendant)

Minnesota Historical Society Oral History Collection. mnhs.org

Seth Eastman: Depictions of Native American Life (c.1840-1855)

Minnesota Digital Library, Primary Source Sets. mndigital.org

Stocker, Stella Prince. Photography Collection on the Ojibwe in Minnesota (1858-1925)

Minnesota Digital Collections

Bdote Memory Map - Dakota community interactive resource

bdotememorymap.org

"Oglala Sioux Tribe says it cannot confirm tribal members were detained by ICE in Minneapolis"

MPR News, 16 January 2026. mprnews.org

Minnesota Native American Newspaper Archive

Minnesota Historical Society. newspapers.mnhs.org

Secondary Sources & Museum Resources

Westerman, Gwen and Bruce White. Mni Sota Makoce: The Land of the Dakota

Minnesota Historical Society Press, 2012. Essential study of the Dakota relationship to their specific landscapes.

Warren, William W. History of the Ojibwe People

Minnesota Historical Society Press, 1885 (reissued 1984). Written by an Ojibwe author - a foundational primary account of Anishinaabe history and their relationship to the land.

Treuer, Anton. Ojibwe in Minnesota

Minnesota Historical Society Press, 2010. Comprehensive overview of Ojibwe history, culture, and contemporary issues in Minnesota.

Treuer, David. The Heartbeat of Wounded Knee: Native America from 1890 to the Present

Riverhead Books, 2019. A counter-narrative to the idea of Indigenous decline - covering survival, resistance, and contemporary Native life.

Anderson, Gary Clayton. Kinsmen of Another Kind: Dakota-White Relations in the Upper Mississippi Valley, 1650-1862

University of Nebraska Press, 1984. Detailed history of Dakota-settler relations in the region leading up to the 1862 war.

Kugel, Rebecca. To Be the Main Leaders of Our People: A History of Minnesota Ojibwe Politics, 1825-1898

Michigan State University Press, 1998. Focuses on Ojibwe political agency and resistance to dispossession in Minnesota.

Minnesota Historical Society. Fort Snelling: Dakota People

mnhs.org/fortsnelling

National Park Service. "What Happened on the Trail of Tears"

nps.gov

Minnesota Historical Society. Mille Lacs Indian Museum and Trading Post

mnhs.org/millelacs

Carleton College. Research Guide on Indigenous People in Minnesota

gouldguides.carleton.edu