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(shəshō`nē), Native North Americans whose language belongs to the Shoshonean group of the Uto-Aztecan branch of the Aztec-Tanoan linguistic stock (see Native American languagesNative American languages,
languages of the native peoples of the Western Hemisphere and their descendants. A number of the Native American languages that were spoken at the time of the European arrival in the New World in the late 15th cent.
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). In the early 19th cent. the Shoshone occupied SE California, NW Utah, SW Montana, W Wyoming, S Idaho, and NE Nevada. The Shoshone were traditionally divided into four groups: the ComancheComanche
, Native North Americans belonging to the Shoshonean group of the Uto-Aztecan branch of the Aztec-Tanoan linguistic stock (see Native American languages). They originated from a Basin-type culture and eventually adopted a Plains culture.
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 of W Texas, a historically recent subdivision of the Wind River Shoshone of Wyoming; the Northern Shoshone of Idaho and Utah, who had horses and ranged across the Great Plains in search of buffalo; the Western Shoshone, who did not use horses and subsisted mainly on nuts and other wild vegetation; and the Wind River Shoshone of Wyoming. Today the Shoshone live on reservations in California, Idaho, Nevada, Utah, and Wyoming. In 1990 there were some 9,500 Shoshone in the United States.


See V. C. Trenholm and M. Carley, The Shoshonis, Sentinels of the Rockies (1964); E. Dorn, The Shoshoneans (1966); J. G. Jorgensen, The Sun Dance Religion (1972).



a mountain range in the Great Basin region of the USA, in the state of Nevada. The Shoshone Mountains stretch from north to south along the Reese River, which is situated in the closed basin of the Humboldt River. They measure approximately 250 km in length and rise to a maximum elevation of 3,143 m at North Shoshone Peak. The range is composed primarily of metamorphic rocks. Vegetation includes sparse mountain forests of pine and juniper, as well as shrubs.

References in periodicals archive ?
The modest Shoshone princess never dreamed how the presence of her child and herself gave a touch of domesticity to that Oregon winter.
Bruchac's Sacagawea describes the expedition's events through traditional Shoshone stories, a framing that ensured a presentation of her story through Native eyes (197).
In 1907, the United States government removed the Lemhi Shoshone Indians from their native home on the Salmon River in central Idaho to the Fort Hall Indian Reservation in southern Idaho.
There they were received as outsiders by the Shoshone and Bannock peoples.
"Our traditional laws tell us we were placed here as caretakers of the land," stated Western Shoshone spokesman Joe Kennedy.
Her Sacagawea is a cheerfully upbeat "Madonna of the Expedition," a "Woman Pilot" and "modest princess of the Shoshones." In Dye's words, this "heroine of the great expedition ...
(14) The multiethnic fusion of these distinct societies around the Lemhi Valley began to form a distinct tribal nation by at least the middle of the eighteenth century, but the ethnogenetic processes of the Lemhi Shoshone extend back to the Numa expansion.
It ruled the Western Shoshones lost ownership of the land when white settlers flooded the area in the late 1800s.
Stamm traces this interaction from 1825, when the first permanent white settlers arrived in the region, to 1900, when the death of Chief Washakie served as a symbolic end of the Shoshones' traditional way of life and their subsequent descent into poverty, starvation, and second-class citizenship.
In part one, Smoak argues that Newe people, as the Shoshone and Bannock called themselves, originally did not have a band or tribal identity, but rather "a fluid and intricate network of kinship ties and extensive intergroup migration" (20).
Sagwitch: Shoshone Chieftain, Mormon Elder, 1822-1887.