"[3] In 1865, some ten years after his death, the Timpanogo agreed to go live on the Uintah Reservation under Chief Tabby-To-Kwanah and merged with the Northern Shoshone.

[citation needed] The Shoshone have cultural and linguistic heritage as part of the Numic branch of the Uto-Aztecan language family.

Mountain men James Beckwourth and Thomas "Pegleg" Smith were involved in this campaign and were known to trade with Walkara, providing the band with whiskey in return for horses.

[citation needed] When Mormon pioneers arrived in what is today known as Utah in 1847, they were caught between the Shoshone and the Ute: both tribes claimed the Salt Lake Valley.

[11] In late 1849, Walkara met with Young, asking him to send men to help settle Ute land, and with that request, settlers including Welcome Chapman went to the Sanpete Valley.

Walkara's raiding lifestyle was under pressure from an increasing number of federal troops in the Great Basin and Southwest and from the expansion of Latter-day Saint settlements.

One conjecture holds that Mormon settlers also strongly objected to the profitable traditional trade in native slaves and interfered in many transactions.

In addition, increasing numbers of non-Mormon trading expeditions and settlers were traveling through Central and Southern Utah, adding to the competition for water and resources.

Some isolated natives were killed, and Walkara and other leaders became increasingly angry with both the Mormonees and the Mericats, designations used by local tribes to distinguish Mormon settlers from non-Mormon Americans.

When Ivie would not comply with Indian requests for compensation, believing that he acted in self-defense, tension between Mormon settlers and the Ute reached its peak.

Mormon colonels Peter Conover and Stephen Markham rounded up men and called for volunteers to pursue the Ute, and families were advised to fortify their houses, store their grains, and protect their livestock.

In a defensive effort, Brigham Young directed settlers to move from outlying farms and ranches and establish centralized forts.

[15] Walkara and his warriors conducted raids against Mormon outposts in central and southern Utah; in turn pioneer militias retaliated.

In one case, four settlers driving oxen-drawn wagons to Salt Lake City from Manti were attacked and killed at Uintah Springs on the night of September 30, 1853.

"[20] The Walker War ended through this understanding personally negotiated between Young and Walkara that was finalized in May 1854 in Levan, near Nephi, Utah.

[11] In his contemporary work Incidents of Travel and Adventure in the Far West (1857), photographer and artist Solomon N. Carvalho gives an account of the peace council held between Walkara, other native leaders in central Utah, and Brigham Young.

Carvalho took the opportunity to persuade the Indian leader to pose for a portrait, now held by the Thomas Gilcrease Institute, Tulsa, Oklahoma.

[21][page needed] However, tensions remained; together with some who refused to accept the peace, another incident precipitated the longer and more costly Ute Black Hawk War a decade later.

In addition, U.S. surveyor John Williams Gunnison and seven members of his party were attacked and killed, apparently by local tribesmen, along the lower Sevier River in 1853.

[11] An archaeological dig in 2007 examined seven bodies of Native American men and boys found in a relatively shallow grave near Nephi.

[30] Apostle George A. Smith gave him talking papers that certified "it is my desire that they [Captain Walker and Peteetneet] should be treated as friends, and as they wish to Trade horses, Buckskins and Piede children, we hope them success and prosperity and good bargains.

"[31] Brigham Young encouraged the saints to "buy up the Lamanite children as fast as they could," for the purpose of educating them and converting them to the Mormon faith.

Upon Walkara's death, two Indian women, three deceased children, twenty horses, and one live boy were buried as formal sacrifices with him.

As Chief of the Timpanogos Utes, he reportedly had a rather elaborate burial and was entombed in a small canyon in the mountains, along with animal and human sacrifices.

A live boy and girl were placed on top of the burial pit in order to watch over his grave until they joined Walkara in the afterlife.

Morley later described the terrible ordeal and reported that he dare not object to the ceremony for fear of causing an uprising in the already delicate relationship between Walkara's brothers and the white settlers.