Skip to main content

Henry Ernest Harris Jr. “Too-monchou” (Black Whiskers), Roll #166

Henry Ernest Harris Jr.
“Too-monchou” (Black Whiskers), 
Terminated Mixed-Blood Uinta, Roll #166

Henry Ernest Harris Jr. was born in the coldest part of the year, on January 31, 1896, in Whiterocks, Uintah County, Utah, to Henry E. Harris and Mary May Reed. He was the fifth of eight children and named after his father.

Among the white community, he was known as Henry, but to his Native people and friends, he was called “Too-monchou” (Black Whiskers). In later years, his family would also call him Brigham, Barlow, or Biggie. No matter the name, he carried himself with pride and dignity. Henry was fortunate to be nurtured by both parents and his maternal grandparents, growing up surrounded by love and guidance.

Early Life and Education
Henry was raised in a self-sufficient and respectful community. Adults beyond his immediate family were dependable, patient, and kind, and punishment was rarely needed. From a young age, he was taught that the Earth was his mother, and that he must live in harmony with it—taking sustenance without causing harm.

He was also educated in the spiritual traditions of his people. Henry learned to sing Sundance songs and traveled to Wyoming, Colorado, Idaho, and Utah to attend Sundance ceremonies. He eventually became the lead singer of his group. In addition, he fasted, prayed, and went on vision quests to strengthen his spirit. Henry also trained as a traditional healer, helping many Native brothers and sisters throughout his life.

At the age of nearly ten, he attended Sherman Indian School in Riverside, California, where he graduated with honors.

Love and Family
Henry never married. His true love died while they were both at school in Riverside, and he vowed never to love another, intending to be reunited with her when it was his time to lay his robe (body) down and walk the Spirit Road.

Ranching and Livelihood
Henry bought cattle and dedicated his life to ranching. He was a member of the Uintah and Ouray Livestock Association. Each spring, he moved his cattle to the Uinta Mountains for summer grazing, and each fall, he and his hired hands rounded up the herd for winter. He was a true cowboy.

After his father passed on the Spirit Trail, Henry stayed with his mother, caring for her until her death, and then continued to live on the family ranch until the end of his life.

Termination and Later Years
When the 490 Uinta members were terminated, Henry could no longer run his cattle on tribal land, and the cost of grazing elsewhere forced him to sell his herd. The loss of land and livelihood weighed heavily on him. His spirit grew sorrowful, and he struggled with the heartbreak of being cut off from his heritage.

Unable to sing his beloved Sundance songs or participate fully in the ceremonies, Henry would light sacred sage to smudge away the pain, often saying:
"I am trying to blow it into the wind."

Despite the sorrow, he remained steadfast in hope. He trusted that his prayers to the four winds would eventually be answered and that his family would once again be part of the Uinta Band.

Henry Ernest Harris Jr., “Too-monchou,” found peace in his later years, carrying the legacy of his people and their traditions in his heart, voice, and actions.

Ute Baseball Team ca. 1906





Popular posts from this blog

The Dispossessed: Cultural Genocide of the Mixed-Blood Utes, an Advocate's Chronicle

PDF DOWNLOAD AUDIO BOOK The Dispossessed: Cultural Genocide of the Mixed-Blood Utes, an Advocate's Chronicle. In this disturbing and provocative study, Salt Lake City attorney Parker M. Nielson chronicles the termination of the mixed-blood Utes from the Northern Ute Indian Tribe. He outlines how the termination process, initiated by Utah Senator Arthur V. Watkins, was visited on the Utes in a singular action by the U.S Congress and the Bureau of Indian Affairs, the only partial termination of any tribe in the nation. Termination for the mixedbloods meant loss of both tribal membership and any further claims upon the Bureau of Indian Affairs, similar to the impact of the termination policy upon other tribes in the 1950s. But for the mixed-blood terminated the losses went much further than being cut off from government assistance. Nielson, with first-hand information gained as legal representative for the terminated Utes, details how the separation of the terminees from tribal member...

Death of Utah Chiefs | Walker, Arapeen, Ammon, Peteetneet, Sanpitch, Kanosh, Tabby, Santaquin, Andrew Frank, Jim Atwine

  Deseret News | 1855-02-08 | Page 3 | Death of Indian Walker Deseret News | 1860-02-08 | Page 4 | Later from San Pete County Deseret News | 1860-12-19 | Page 1 | Death of Arapeen Deseret News | 1861-06-19 | Page 4 | Death of Ammon Deseret News | 1862-01-01 | Page 1 | Death of Peteetneet Deseret News | 1866-04-26 | Page 5 | Whites and Indians Killed Deseret News | 1866-05-10 | Page 5 | Home Items Killing of Sanpitch Deseret News | 1868-12-16 | Page 5  Deseret News | 1881-12-28 | Page 3 | Death of Kanosh Salt Lake Telegram | 1902-10-30 | Page 1 | Fifty Ponies Killed over Grave of Chief Tabby Deseret Evening News | 1902-11-03 | Page 7 | Fort Duchesne Salt Lake Tribune | 1902-11-23 | Page 6 | The Death of Chief Tabby Inter-Mountain Farmer | 1902-11-25 | Page 2 | The Death of Chief Tabby Wasatch Wave | 1902-10-31 | Page 3 | Chief Tabby Dead Spanish Fork Press | 1911-10-26 | Page 2 Roosevelt Standard | 1951-12-20 | Page 2 | Andrew Frank Vernal Express | 1951-12-27 | Page 1 | F...

Termination's Legacy: The Discarded Indians of Utah by R. Warren Metcalf

  Termination's Legacy: The Discarded Indians of Utah [PDF DOWNLOAD] Termination's Legacy: The Discarded Indians of Utah [AUDIO BOOK] Termination's Legacy describes how the federal policy of termination irrevocably affected the lives of a group of mixed-blood Ute Indians who made their home on the Uintah-Ouray Reservation in Utah. Following World War II many Native American communities were strongly encouraged to terminate their status as wards of the federal government and develop greater economic and political power for themselves. During this era, the rights of many Native communities came under siege, and the tribal status of some was terminated. Most of the terminated communities eventually regained tribal status and federal recognition in subsequent decades. But not all did. The mixed-blood Utes fell outside the formal categories of classification by the federal government, they did not meet the essentialist expectations of some officials of the Mormon Church, and th...