41-751: Deep Springs may refer to: Deep Springs, California , unincorporated community in Inyo County Deep Springs College , nontraditional two-year institution located in Deep Springs Valley Deep Springs International , sponsor of the Gayden Dlo point of use water treatment program Deep Springs Plantation , a mansion in Stoneville, North Carolina Deep Springs Valley , valley in
82-719: A Numic people that has traditionally lived in the Great Basin region of the United States in what is now eastern California , western Nevada , and southeast Oregon . The Northern Paiute pre-contact lifestyle was well adapted to the harsh desert environment in which they lived. Each tribe or band occupied a specific territory, generally centered on a lake or wetland that supplied fish and waterfowl. Communal hunt drives, which often involved neighboring bands, would take rabbits and pronghorn from surrounding areas. Individuals and families appear to have moved freely among
123-477: A figure in the eyes of the public by making claims of being a princess and using this attention to advocate for her people. Shamanism is popular among most Native American tribes, including the Northern Paiute people. A shaman is a medicine man called a puhagim by Northern Paiute people. The Northern Paiute believe in a force called puha that gives life to the physical world. It is the power that moves
164-481: A fire and cared for it until the fire grew bigger and bigger. The water from the flood dried, and a man "happened." This man was called Nűműzóho, who was a cannibal. The Cannibals (as he and his kind were called) killed all the Native people, except for a woman who was able to escape. This woman kept herself alive by traveling from place to place in the region, meeting and staying with different characters. She then found
205-596: A fire. The season for story-telling in the American West was during the winter months. The elderly members of the tribe would animatedly and humorously tell the tale from their memory as told to them by previous elders and family members. They were told “as a way to pass on tribal visions of the animal people and the human people, their origins and values, their spiritual and natural environment, and their culture and daily lives.” The stories were often poems that were performed musically, called "song-poems." Members of
246-455: A man living in the mountains whom she married. They bore four children: two Paiute (one brother, one sister) and two Pit Rivers (one brother, one sister). The two sets of children fought frequently because they were from different tribes. Their father (some think he was a Wolf) threw them in different waters. This caused them to go their separate ways while continuing to fight and quarrel whenever they came in contact with each other again. And thus
287-400: A more accessible source for mining. The Deep Springs are used for irrigation for agricultural operations and livestock in the area. There are several levees and ditches surrounding the lake that are presumed to improve the quality of life for grazing livestock and wildlife. The majority of the agriculture in the area is done by the students of Deep Springs College. The natural springs are also
328-491: A semi-arid desert climate, and the springs create an environment with a variety of animal and plant life. Deep Springs College is located in Deep Springs Valley, although not at the site of the springs. The students of Deep Springs College engage in a program emphasizing labor as a fundamental pillar of their studies. The students participate in a minimum of twenty hours of labor a week: milking cows, irrigating
369-450: Is also home to an assortment of plants. Around the main circle, there are Lemon Balm ( Melissa officinalis ) and Mullein ( Verbascum thapsus ). In rocky areas, there are Beavertail Cactus ( Opuntia basilaris ), Prince’s Plume ( Stanleya pinnata ), and Indigo Bush ( Psorothamnus arborescens var. minutifolius ). On the dry valley floor, there is Fourwing Saltbush ( Atriplex canescens ) and Hopsage ( Grayia spinosa ). On
410-631: Is different from Wikidata All article disambiguation pages All disambiguation pages Deep Springs, California Deep Springs (formerly, Deep Spring ) is a set of artesian springs in Inyo County , California that are used for irrigation, water supply, and livestock. The springs lie within the treaty territory of the Western Bands of the Shoshone Nation of Indians (Timbisha Band of Western Shoshone Indians). It
451-511: Is located in the northeastern section of Deep Springs Valley , 22 miles (35 km) east of Bishop , 2.6 km (1.6 mi) north of Soldier Pass, and 6.4 km (4 mi) southwest of Chocolate Mountain (formerly Piper Mountain), at an elevation of 5194 feet (1583 m). The area was originally home to the Deep Springs Valley Paiute prior to Euro-American settlement around the 20th century. Deeps Springs Valley has
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#1732782832761492-662: The Indian Reorganization Act of 1934, several individual colonies gained federal recognition as independent tribes . Humans have inhabited the area between the West and Northwest of the United States for over 11,000 years. One version of how the Northern Paiute people came to be is that a bird, the Sagehen (also known as the Centrocercus ), was the only bird that survived a massive flood. The Sagehen made
533-578: The Pyramid Lake War of 1860, Owens Valley Indian War 1861–1864, Snake War 1864–1868; and the Bannock War of 1878. These incidents generally began with a disagreement between settlers and the Paiute (singly or in a group) regarding property, retaliation by one group against the other, and finally counter-retaliation by the opposite party, frequently culminating in the armed involvement of
574-454: The Reno area, Washoe people. Later, the government created larger reservations at Pyramid Lake and Duck Valley , Nevada . By that time the pattern of small de facto reservations near cities or farm districts, often with mixed Northern Paiute and Shoshone populations, had been established. Starting in the early 20th century, the federal government began granting land to these colonies. Under
615-632: The U.S. Army . Fatalities were much higher among the Paiute due to newly introduced Eurasian infectious diseases , such as smallpox , which were endemic among the Europeans. The Natives had no acquired immunity . Sarah Winnemucca 's book Life Among the Piutes (1883) gives a first-hand account of this period. The US government first established the Malheur Reservation for the Northern Paiute in eastern Oregon. It intended to concentrate
656-436: The 20th century, gender roles began to shift. Men worked in seasonal jobs and the women mainly worked in laundry and medicine. The shift happened because the men that worked seasonal jobs would not have work at the end of a given season, while women had consistent work. This made women a major provider in the family. Another shift came in the shape of politics. While some women disrupted tribe meetings, Sarah Winnemucca became
697-588: The Cannibal who kills almost all of the Indians but not the woman; Coyote is "the one who fixed things," mentioned briefly in many of the origin stories; a man and a woman who meet and bear four children; the four children who are paired off into different tribes and quarrel with the other pair. The creativity in which the stories were told is part of the reason for such an array of versions. These epic stories were first told long ago to large groups gathered around
738-730: The Eastern Sierra Audubon Society however, the notable wildlife extends to amphibians, insects, and mammals as well. Some notable species include, the Western Snowy Plover ( Charadrius alexandrinus nivosus ) and the Black Toad ( Anaxyrus exsul ). The black toad is only found within the Eastern Sierra region, at an estimated population of around 7800-9700. The Deep Springs Valley wetlands are surrounded by desert, making it impossible for
779-586: The Inyo-White mountain range of California Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Deep Springs . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Deep_Springs&oldid=977905842 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description
820-708: The Nevada/California area in which they currently reside. They also may have overthrown and destroyed other Indian tribes in order to inhabit their current lands. For example, the Paiute were almost "continually at war" with the Klamath south and west of them. "The Achomawi, south of the Klamath, also were enemies of the Northern Paiute, (so much so that) the earliest wars related in Achomawi oral tradition were (with) Northern Paiute". Sustained contact between
861-443: The Northern Paiute and European Americans began in the early 1840s, although the first contact may have occurred as early as the 1820s. Although the Paiute had adopted the use of horses from other Great Plains tribes, their culture was otherwise then largely unaffected by European influences. As Euro-American settlement of the area progressed, competition for scarce resources increased. Several violent confrontations took place, including
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#1732782832761902-440: The Northern Paiute community. The Northern Paiute believe that doctors/shaman retrieve the souls of those who have committed wrongdoings and re-establish them in to Native American society. They are the intermediaries between the evil acts of the sick and the goodness of the healthy tribe. For this reason, Northern Paiute do not perceive white doctors as capable of fully healing those in need because although they may be able to cure
943-546: The Northern Paiute there, but its strategy did not work. Because of the distance of the reservation from the traditional areas of most of the bands, and because of its poor environmental conditions, many Northern Paiute refused to go there. Those that did, soon left. They clung to their traditional lifestyle as long as possible. When environmental degradation of their lands made that impossible, they sought jobs on white farms, ranches or in cities. They established small Indian colonies , where they were joined by many Shoshone and, in
984-455: The Paiute were created and their homes established in Nevada, California, and Oregon. Another version of the creation story tells of a man and a woman who heard a voice from within a bottle. They dumped the contents of the bottle out, and four beings dropped out: two boys and two girls. The 4 people were divided by good and evil. The two good people (Paiute) were to be protected and cared for by
1025-404: The bands. Northern Paiute originally lived a seminomadic lifestyle, moving from place to place following animal migration patterns and seasonal foods. They lived in small, independent groups that consisted of a handful or so of different family units. Upon arrival of foreigners into western Nevada, the Northern Paiute became sedentary in order to protect themselves and handle negotiations with
1066-449: The black toad and other native species that rely on water to expand beyond that area. As for the snowy plover and other migratory species, Deep Springs Valley provides a sanctuary of water and resources, as they begin flying south for the fall and winter months. The wetlands surrounding Deep Springs Lake as well as the marshier areas within the valley contribute to a more diverse ecosystem with an otherwise dry and arid climate. Deep Springs
1107-422: The elements, plants, and animals that are a part of that physical realm. Humans are seen to be very much a part of that world, not superior or inferior, simply another component. The Northern Paiute people believe that "matter and places are pregnant in form, meaning, and relations to natural and human phenomena." This belief gave credibility and placed necessity in shamans, as it does today. In order to draw upon
1148-429: The environment by developing an expansive knowledge of local plants, water sources, and hunting methods. They lived in the valley long before Euro-American settlers started to move into the area during the 20th century. The Deep Springs Valley Paiute made use of a strategy called “annual round,” where the movements and activities of a group of people were dependent upon seasonal availability of available resources. During
1189-445: The fall and winter they gather seeds, roots, and pine nuts, and hunt large game, including deer and mountain sheep. Survival involved their ability to adapt to the harsh environment and to efficiently exploit local resources. In particular, it was essential to their food supply that the pine nut harvest provided them with sustenance through their winter months. The Deep Springs Valley is specifically marked as an "Important Bird Area" by
1230-476: The farm, and learning about the land. The Deep Springs post office operated from 1881 to 1883 and 1920 to 1953. The springs, after which the town was named, are now called Buckhorn Springs. The lake within the Deep Springs Valley, Deep Springs Lake, is also a rich source of evaporite minerals and mining material. However, the Deep Springs Lake is under-utilized because the nearby Owens Lake provides
1271-574: The main source of drinking water for the local area and Deep Springs College to meet daily water consumption needs. The springs support all local animal and plant life. For thousands of years, the Deep Springs Valley Paiute, a distinct subgroup of the Northern Paiute people , inhabited Deep Springs, California. They established traditional cultural practices and separated themselves from other Paiute groups in nearby Owens and Fish Lake valleys. Living in this remote and arid region, they adapted to
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1312-610: The mountains in the fall as a critical winter food source. Women also gathered grass seeds and roots as important parts of their diet. The name of each band was derived from a characteristic food source. For example, the people at Pyramid Lake were known as the Cui Ui Ticutta (meaning " Cui-ui eaters", or trout eaters). The people of the Lovelock area were known as the Koop Ticutta , meaning "ground-squirrel eaters" and
1353-453: The new settlers. Because of their change from a nomadic to a sedentary lifestyle , women were relied upon more heavily for both their full-time employment and at-home work. In some modern Northern Paiute tribes, men work in "seasonal jobs on the ranches, in the mines, and as caretakers in the nearby motels" and women work "in the laundry, the bakery, in homes and motels as domestics, and in the country hospital". They gathered Pinyon nuts in
1394-545: The outer shell, the inner shell will decay and be lost, leaving the person dead in reality. A shaman, however, would take an ill person (physically or spiritually ill) and use the power from the universe to heal him. In many cases, a shaman will utilize various mediums, such as a rattle, smoke, and songs, to incite the power of the universe. Estimates for the pre-contact populations of most native groups in California have varied substantially. Alfred L. Kroeber thought that
1435-769: The people of the Carson Sink were known as the Toi Ticutta meaning " tule eaters". The Kucadikadi of Mono County, California are the " brine fly eaters". Relations among the Northern Paiute and their Shoshone neighbors were generally peaceful. There is no sharp distinction between the Northern Paiute and Western Shoshone or Sosone . Relations with the Waasseoo or Washoe people, who were culturally and linguistically very different, were not so peaceful. These differences in lifestyle and language could be because Northern Paiute may have moved from southern regions to
1476-616: The powers of nature and the universe, shamans would frequently visit sacred sites. These sites can be found throughout the Great Basin and the American West. They include "mountains, caves, waterways, and unique geological formations." One such site is called the Parowan Gap and is sacred to the Paiute (see image). These sacred sites are where shamans performed many of their duties, including curing, rainmaking , warfare, fighting, or sorcery ." Shamans were and are an integral part of
1517-467: The tribe chanted and acted out the stories to the beat of a drum with people dancing. The Northern Paiute origin story, among many other important and formative legends, was passed on orally from tribal elders to younger tribe members and from grandmothers and grandfathers to grandchildren. Many of their stories and much of their history is passed on orally even today. Gender roles among the Northern Paiute did not stand out in society. Men and women divided
1558-566: The wetter valley floor, there are Rabbitbrush ( Chrysothamnus greenei and viscidiflorus ), Antelope Bitterbrush ( Purshia tridentata var. glandulosa ), and Sagebrush ( Artemisia tridentata ssp. tridentata ). Deep Springs Valley has a semi-arid desert climate with hot, dry summers and cold, dry winters—very similar to surrounding areas. In the summer, temperatures at the Deep Springs reach maximums around 91.8 °F (33.2 °C) and minimums around 54.1 °F (12.3 °C). In
1599-473: The winter, temperature maximums around 51.3 °F (10.7) and minimums around 7.7 °F (-7.7 °C). Year-round precipitation is sparse, with an annual total of 6.63 inches (16.84 cm). Despite the low precipitation, occasional summer thunderstorms sometimes bring brief rainfall. This Inyo County, California -related article is a stub . You can help Misplaced Pages by expanding it . Northern Paiute people The Northern Paiute people are
1640-502: The woman while the two bad people were subject to the man. The two sets of pairs (good and bad) left the man and woman. Each pair created fire: the two good people made a fire with minimal smoke, the two bad people made a fire with thick smoke. This made them enemies, even before foreigners plotted them against each other later on. War and strife have existed ever since. While several other variations of these stories are told, they all share some similar events and characters. Namely Nűműzóho
1681-424: The work between each other the most traditional way: women made household tools, gathered fruit and seeds, cooked, cleaned, cared for the children, and made the clothing, while men hunted and protected their families. Men also taught their sons how to hunt and fish as a means to pass on a survival skill. Both sexes took part in storytelling, artwork and medicine, and traditional medicine. As the Northern Paiute entered