The splintering of the Creek peoples along progressive and nativist lines had roots dating back to the eighteenth century, but came to a head after 1811.
Red Stick militancy was a response to the economic and cultural crises in Creek society caused by the adoption of Western trade goods and culture.
From the sixteenth century, the Creek had formed successful trade alliances with European empires, but the drastic fall in the price of deerskin from 1783 to 1793 made it more difficult for individuals to repay their debt, while at the same time the assimilation process made American goods more necessary.
The Red Sticks particularly resisted the civilization programs administered by the U.S. Indian Agent Benjamin Hawkins, who had stronger alliances among the towns of the Lower Creek.
Some of the "progressive" Creek began to adopt American farming practices as their game disappeared, and as more Anglo settlers assimilated into Creek towns and families.

Leaders of the Lower Creek towns in present-day Georgia included Bird Tail King (Fushatchie Mico) of Cusseta; Little Prince (Tustunnuggee Hopoi) of Broken Arrow, and William McIntosh (Tunstunuggee Hutkee, White Warrior) of Coweta.
 Many of the most prominent Creek chiefs before the Creek War were "mixed-bloods" like William McGillivray and William McIntosh (who were on opposing sides of the Creek Civil War).

Before the Creek War and the War of 1812, most US politicians saw removal to be the only alternative to the assimilation of native peoples into Western culture.
The Creeks, on the other hand, blended their own culture with adopted trade goods and political terms, and had no intention of abandoning their land.

The Americanization of the Creeks was more prevalent in western Georgia among the Lower Creeks than in Upper Creek Towns, and came from internal and external processes.
The US government's and Benjamin Hawkins' pressure on the Creeks to assimilate stood in contrast to the more natural blending of cultures that came from a long tradition of cohabitation and cultural appropriation, beginning with white traders in Indian country.

The Shawnee leader Tecumseh came to the area to encourage the peoples to join his movement to throw the Americans out of Native American territories.
He had united tribes in the Northwest (Ohio and related territories) to fight against US settlers after the War for Independence.
In 1811, Tecumseh and his brother Tenskwatawa attended the annual Creek council at Tukabatchee.
Tecumseh delivered an hour-long speech to an audience of 5,000 Creeks as well as an American delegation including Hawkins.
Although the Americans dismissed Tecumseh as non-threatening, his message of resistance to Anglo encroachment was well received among Creek and Seminole, especially among more conservative/traditional elders and young men.

Mobilization of recruits to Tecumseh's cause was bolstered by the Great Comet of 1811 and the New Madrid earthquakes of 1811–12, which were taken as evidence of Tecumseh's supernatural powers.
The war party rallied around prophets who had traveled with Tecumseh, and remained with the Creek, and influenced newly converted Creek religious leaders.
Peter McQueen of Talisi (now Tallassee, Alabama); Josiah Francis (Hillis Hadjo) (Francis the Prophet) of Autaga, a Koasati town; and High-head Jim (Cusseta Tustunnuggee) and Paddy Walsh, both Alabamas, were among the spiritual leaders responding to rising concerns and the prophetic message.
The militant faction of Creek stood in opposition of the Creek Confederacy Council's official policies, particularly in regard to foreign relations with the United States.
The rising war party began to be called Red Sticks at this time. (
In Creek culture, red 'sticks' or war clubs symbolize war while white sticks represent peace.)
The splintering of the Creek peoples along progressive and nativist lines had roots dating back to the eighteenth century, but came to a head after 1811. Red Stick militancy was a response to the economic and cultural crises in Creek society caused by the adoption of Western trade goods and culture. From the sixteenth century, the Creek had formed successful trade alliances with European empires, but the drastic fall in the price of deerskin from 1783 to 1793 made it more difficult for individuals to repay their debt, while at the same time the assimilation process made American goods more necessary. The Red Sticks particularly resisted the civilization programs administered by the U.S. Indian Agent Benjamin Hawkins, who had stronger alliances among the towns of the Lower Creek. Some of the "progressive" Creek began to adopt American farming practices as their game disappeared, and as more Anglo settlers assimilated into Creek towns and families.
Leaders of the Lower Creek towns in present-day Georgia included Bird Tail King (Fushatchie Mico) of Cusseta; Little Prince (Tustunnuggee Hopoi) of Broken Arrow, and William McIntosh (Tunstunuggee Hutkee, White Warrior) of Coweta.  Many of the most prominent Creek chiefs before the Creek War were "mixed-bloods" like William McGillivray and William McIntosh (who were on opposing sides of the Creek Civil War).
Before the Creek War and the War of 1812, most US politicians saw removal to be the only alternative to the assimilation of native peoples into Western culture. The Creeks, on the other hand, blended their own culture with adopted trade goods and political terms, and had no intention of abandoning their land.
The Americanization of the Creeks was more prevalent in western Georgia among the Lower Creeks than in Upper Creek Towns, and came from internal and external processes. The US government's and Benjamin Hawkins' pressure on the Creeks to assimilate stood in contrast to the more natural blending of cultures that came from a long tradition of cohabitation and cultural appropriation, beginning with white traders in Indian country.
The Shawnee leader Tecumseh came to the area to encourage the peoples to join his movement to throw the Americans out of Native American territories. He had united tribes in the Northwest (Ohio and related territories) to fight against US settlers after the War for Independence. In 1811, Tecumseh and his brother Tenskwatawa attended the annual Creek council at Tukabatchee. Tecumseh delivered an hour-long speech to an audience of 5,000 Creeks as well as an American delegation including Hawkins. Although the Americans dismissed Tecumseh as non-threatening, his message of resistance to Anglo encroachment was well received among Creek and Seminole, especially among more conservative/traditional elders and young men.
Mobilization of recruits to Tecumseh's cause was bolstered by the Great Comet of 1811 and the New Madrid earthquakes of 1811–12, which were taken as evidence of Tecumseh's supernatural powers. The war party rallied around prophets who had traveled with Tecumseh, and remained with the Creek, and influenced newly converted Creek religious leaders. Peter McQueen of Talisi (now Tallassee, Alabama); Josiah Francis (Hillis Hadjo) (Francis the Prophet) of Autaga, a Koasati town; and High-head Jim (Cusseta Tustunnuggee) and Paddy Walsh, both Alabamas, were among the spiritual leaders responding to rising concerns and the prophetic message. The militant faction of Creek stood in opposition of the Creek Confederacy Council's official policies, particularly in regard to foreign relations with the United States. The rising war party began to be called Red Sticks at this time. (In Creek culture, red 'sticks' or war clubs symbolize war while white sticks represent peace.)
Creek War