Connor Chapoose (1905–1961), fluent in both English and Ute, devoted his life to serving his people in local and national forums. He held numerous offices within the tribal government, worked for the Bureau of Indian Affairs, and played a key role in establishing the National Congress of American Indians (NCAI) in 1944.
In 1960, while recuperating from surgery, he participated in a series of 13 recorded conversations with John Boyden. These discussions, later transcribed and published, provide an invaluable record of his perspective. The publication, endorsed by his children, includes their eloquent biographical sketch—the only interpretive framework provided for the narratives. They wrote (p. ii):
“[Connor] was strict in teaching us the Indian way of life, culture, and values, and especially in speaking the Ute language. As of today, we, the children of Connor, speak both our native language and English. Our dad Connor was a very influential man, and everyone—both Indians and non-Indians—had great respect for him. His passing was a great loss to the Ute Tribe. Many Elders said, ‘Connor Chapoose was the last of the great leaders,’ and they remember how he spoke out and expressed the needs of his tribe. … We would like to share this information with the public and thank Dr. Jack Witherspoon for being patient and understanding and most of all for encouraging us to have this book published. We feel this book is very informative and will give a better insight into the traditions, culture, and values of our tribe.”
This volume stands as a rich primary source on Ute aboriginal and contemporary traditions, lifeways, and history, as seen through the voice of an influential leader. Rather than polished prose, the text presents the virtually unedited transcriptions of Witherspoon’s interviews. Reading them is more akin to ethnographic immersion in print than consulting conventional source material. Each session is arranged sequentially as “chapters,” preceded by an index of topics—much like the way taped interviews are cataloged after review.
Because the narratives run three to four pages at a time without paragraphs or editorial refinement, readers must work to extract meaning. Few speakers’ unedited words translate directly into coherent text, and Chapoose’s reflections are no exception. Yet, as Witherspoon notes in his Introduction, this approach preserves the intrinsic rhythm, nuance, and associative style of Chapoose’s speech. The significance lies not only in what he said about matters such as the Sun Dance or women’s roles, but in how he said it and in relation to other subjects he connected them with.
Although multiple readings are often necessary to grasp the full depth of Chapoose’s insights, his words possess a beauty and rhythm that reward careful attention. Each return to the text offers fresh perspectives. Connor Chapoose emerges as a resilient voice of Ute identity, articulating the struggles of maintaining cultural continuity in a world transformed—but not destroyed—by contact with non-Indians.
While not a “quick read,” these conversations offer rich source material for students of Great Basin culture and history. They provide a rare Indian perspective on the cultural and political dynamics of Indian/non-Indian relations. Many readers may wish for additional editing or an interpretive afterword by Witherspoon to further contextualize Chapoose’s contributions, but even in their raw form, the narratives remain a powerful testament to his leadership and vision.
