4 million in oil leases were sold: over $200 million in today’s dollars.
This wealth helped transform Osage territory;with the main villages — Fairfax, Hominy, and Pawhuska – becoming the equivalent of Western boomtowns. Horses and wagons were replaced by Model T Fords; one-level wooden frame stores gave way to five-story brick office buildings; telegraph offices were replaced by blocks and blocks of telephone poles and wires.
By standards of the time, the Osage Indians became rich; some employing servants, living in large homes, even purchasing grand pianos. In other words, the Osage began behaving like rich white Americans, but – because they were Indians – their displays of wealth provoked a backlash in the U.S. press. For instance, in writing about the auctions, a journalist for Harper’s Monthly asked, “Where will it all end? Every time a new well is drilled the Indians are that much richer. The Osage Indians are becoming so rich that something will have to be done about it.” (Grann, p. 76)
Two things were done. First, the federal government instituted a system of guardianships. This meant that each Osage tribe member could be deemed “incompetent,” and that necessitated a guardian be appointed to the case. As Grann notes, this appointment was nearly always based on the quantity “of Indian blood in the property holder; or what a state supreme court justice referred to as ‘racial weakness.’“ (ibid, p. 78)
Congressmen would study and analyze expenditures made by each individual Osage and criticize the amounts spent on certain items. At times these assessments echoed Rudyard Kipling’s famous dictum about England bearing the white man’s burden for colonized natives, or as Grann quotes a congressman:
“Every white man in Osage County will tell you the Indians are now running wild. The day has come when we must begin our restriction of these moneys or dismiss from our hearts and conscience any hope we have of building the Osage Indian into a true citizen.” (ibid, p. 79)
Therefore, in 1921, not only were the Osage limited by needing approval from their guardians for expenditures, but limits were placed on how much they could annually withdraw from their trust fund. Practical exceptions like having medical bills or wanting to send children to private colleges did not matter. As one can imagine, this guardian system also provided ample opportunities for embezzlement of the Osage “trust” funds.
The second method that the local power structure utilized to control the Osage wealth was exercised through a legal loophole. That loophole specified that the Osage trust funds could be passed on through family inheritance. What this meant was that if an Osage woman married someone outside the tribe, her husband could inherit her wealth.
A Killing Spree
But there was even a more sinister side to these arrangements. Osage women started disappearing and people who dared investigate started turning up dead.
Archival photo showing a member of the Osage tribe driving an automobile.
In May 1921, Mollie Burkhart began to worry about Anna Brown, her missing sister. Three years earlier, her sister Minnie had died at age 27 after a brief, mysterious illness. And about a week before Anna’s disappearance, a man named Charles Whitehorn, another Osage, had vanished. Whitehorn’s body was soon found at the base of an oil derrick. He had been shot execution-style with two bullets between the eyes. (ibid, p. 14)
A few days before her disappearance, Anna had gone to see a play with Mollie’s husband, Ernest Burkhart, and his brothers Bryan and Horace. Ernest assured Mollie that Anna would show up soon. But Anna never returned alive. Her body was found by a boy out squirrel hunting at the edge of a creek. She had been killed by a .32 caliber bullet to the rear of the skull. (ibid, p. 19)
Because local authorities seemed reluctant to investigate her sister’s murder, Mollie turned to a man named William Hale, who was a pallbearer at Anna’s funeral. Hale had been a prosperous rancher in Osage county for two decades, a reserve deputy sheriff and a political ally 