The Winnebago and Omaha of Nebraska, and also the Indians of South Dakota, Wisconsin and Kansas have patterned their constitutions after that of the original Oklahoma Native American Church. The Native American Church is now also incorporated in Montana and Nebraska;[10] in the latter state Jesse Clay was the first president[11] of an actively evangelistic group which sends “missionaries” into new regions, ambitious of making peyote the universal Indian religion. In Oklahoma there are local tribal organizations within the Native American Church. For example, among the Kickapoo there is a “men’s club” which meets after every peyote meeting and a “women’s club” which meets on the second Thursday of every month. The Ponca also have a “Ladies’ Auxiliary,” as do also the Pawnee. These data are of course incomplete, but it is believed that they are representative. Of particular interest, however, is the Negro Church of the First-born, formerly existing near Tulsa, Oklahoma.[12] The founder was John Jamison who was born in Lincoln Co., Oklahoma. His parents for some reason were given allotments, and he grew up among the Iowa, speaking Iowa, Pawnee and Comanche. When he sought to take up the peyote cult, the younger men were less friendly than the older ones; they resented a Negro’s taking the “old Indian religion.” The rite which he conducted was the typical Indian one, but involved more use of the Bible than was general; the elements of the drum, gourd dishes for sacred food, medicine feathers, cane, sage, cedar, canvas tipi and chief peyote button were all present. Jamison sometimes dressed in a chief’s bonnet, blanket and moccasins. He conducted meetings as far back as 1920 which Indians sometimes attended, and occasionally he was sent for to conduct Indian meetings. In 1926 Jamison died of a brain concussion after he had been attacked by a half-crazed Negro. The cult did not survive his death; it had never been popular outside a small group, though some persons were attracted by the healing he attempted to do. But even the devoted became suspicious when they learned of Government hostility to their practices. As Mrs. Smith writes, This attitude on the part of the negroes is doubly interesting in view of the rebellious attitude which the Indians displayed under the same circumstances.