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As NHL play resumed in 2005–06, he was suspended once more early in the season on October 17, 2005, for five games following another kicking incident against Boston Bruins defenceman Hal Gill.
After returning to the lineup, he suffered a shoulder injury against the Montreal Canadiens on November 29, which required surgery and kept him out for 59 games.
He returned to the ice on April 15, 2006, against the Toronto Maple Leafs, almost exactly four months from the date of his surgery.
After missing the majority of the regular season, Havlát enjoyed his most prolific playoffs as a Senator in 2006, recording 13 points in ten games as Ottawa was eliminated by the Buffalo Sabres in five games in the second round.
During the 2006 off-season, Havlát, a restricted free agent, told the Senators that he would only sign a one-year deal so he could then test the free agent market in the next off-season.
As a result, on July 9, 2006, Havlát was traded to the Chicago Blackhawks, along with Bryan Smolinski, in a three-way deal that also involved the San Jose Sharks acquiring Mark Bell for Tom Preissing and Josh Hennessy.
After the trade, Havlát signed a three-year, $18 million contract with the Blackhawks.
As his usual number 9 was retired by the Blackhawks for Hall of Famer Bobby Hull, he switched to 24.
On October 5, 2006, Havlát made his Blackhawks debut in outstanding fashion against the Nashville Predators by scoring two goals and two assists in an 8–6 win.
Through the first seven games of the season, he was near or at the top of the League in scoring until he went down with an ankle sprain late in a game against the Dallas Stars on October 20, 2006.
He returned to the Blackhawks lineup on December 9, 2006, against the Minnesota Wild, netting two goals and an assist, albeit in a losing effort.
Havlát was also selected for the 2007 NHL All-Star Game that season.
In April 2007, Havlát suffered a shoulder injury, which required off-season surgery.
Despite a first season in Chicago partially marred by injuries, he produced at over a point-per-game pace, with 57 points in 56 games.
In the 2007–08 season, Havlát was limited to 35 games while scoring ten goals and 17 assists as he again struggled with injuries.
The season marked a turning point for the team, however, as the Blackhawks' offense was immediately bolstered by the emergence of rookies Patrick Kane and Jonathan Toews.
The next season, in 2008–09, Havlát led a rejuvenated Blackhawks team in scoring with a career-high 77 points in 81 games.
Chicago qualified for the post-season for the first time since 2002 that season.
Playing the Calgary Flames in the opening round, Havlát registered two goals in the first game of the series, including a game-tying goal late in the third period and the game-winner just 12 seconds into overtime.
The Blackhawks would defeat the Flames in six games before doing the same to the Vancouver Canucks in the second round.
Meeting the Detroit Red Wings Western Conference Finals, Havlát was knocked out in Game 3 of the series from a hit delivered by defenceman Niklas Kronwall; Kronwall was given a five-minute major penalty and was ejected for the hit, while Havlát left the game after lying on the ice for several minutes.
Despite being named team MVP for the 2008–09 season, Havlát was not re-signed by the club.
After three months of attempting to negotiate a long-term contract to remain with the team, Blackhawks General Manager Dale Tallon annulled previous discussions and refused to offer anything more than a one-year extension come July 1.
The negotiations were well documented on both Havlát and his agent's Twitter pages, with Havlát ominously stating, "There's something to be said for loyalty and honor."
He followed this up by stating that he did not leave the team, but rather they left him.
On July 1, 2009, Havlát signed a six-year, $30 million contract with the Minnesota Wild.
Havlát wore number 14 in his first season with the Wild, but changed his number to 24 prior to the start of the 2010–11 season due to the off-season departure of forward Derek Boogaard, who wore the number previously.
On July 3, 2011, Havlát was traded to the San Jose Sharks in exchange for Dany Heatley.
In the following 2011–12 season, on December 17, 2011, Havlát caught his skate on the bench and fell over the boards onto the ice, tearing his hamstring.
He returned on March 17, 2012.
On March 18, one day after returning, Havlát scored the game winning goal in overtime for the Sharks in defeating the Detroit Red Wings.
On May 1, 2013, against the Vancouver Canucks, Havlát suffered an injury that sidelined him for the remainder of the playoff quarter-finals.
He returned in Game 3 of the semi-final on May 18 against the Los Angeles Kings, but suffered a spear from Canucks defenceman Kevin Bieksa 52 seconds into the game.
In early June 2013, Havlát had a bilateral pelvic floor reconstruction and played his first game of the season on October 31, 2013.
On December 31, he was placed on injured reserve with a lower body injury.
With his tenure with the Sharks largely affected by injury and a lack of productivity, Havlát became the first Sharks player in franchise history to be bought-out from the remaining year of his contract on June 27, 2014.
Three days later, on July 1, Havlát, with the ambition to redeem himself, signed as an unrestricted free agent to a one-year contract with the New Jersey Devils.
After going unsigned by New Jersey at the end of the season and over the summer, Havlat agreed to a professional try-out agreement with the Florida Panthers.
Upon failing to secure a contract with Florida, the 2015–16 season began without Havlat having a contract.
Havlat made another attempt, signing another professional tryout agreement on October 27, 2015, this time with the St. Louis Blues, earning himself a one-year contract on November 6, 2015.
Havlat made an immediate impact with the Blues, scoring the game-winning goal in his Blues debut in against former club the New Jersey Devils.
After just 2 games, the St. Louis Blues placed Havlat on unconditional waivers for the purpose of terminating his contract, at the request of Havlat, citing personal reasons on November 13, 2015.
In August 2016, while working out with HC Kometa Brno of the Czech Extraliga, Havlát revealed that he requested the contract termination due to a groin injury, and that he intended to continue to practice with the team with the aim of returning to the NHL.
However, he failed to attract NHL interest and eventually stopped working out with the team on January 25, 2017 after re-injuring his groin.
Havlát ultimately announced his retirement on February 8, 2017.
As a junior, Havlát helped the Czech Republic claim gold at the 2000 World Junior Ice Hockey Championships in Skellefteå and Umeå, Sweden.
He also replicated his gold medal performance at the corresponding 2000 IIHF World Championship in Saint Petersburg for the senior Czech team.
Havlát then represented the Czechs at the 2002 Winter Olympics in Salt Lake City, where he scored three goals in the tournament.
He missed the 2006 Winter Olympics in Turin due to a shoulder injury.
In the 2011 World Championships in Bratislava and Košice, Slovakia, he was a member of the Czech team that claimed a bronze medal.
Havlát has two siblings: a sister named Lenka and a brother named Slava.
He can speak both English and Czech and lives in Brno, Czech Republic, during the off-season.
His nephew, Borek Sedlák, is a Czech ski jumper.
Bay Miwok
The Bay Miwok are a cultural and linguistic group of Miwok, a Native American people in Northern California who live in Contra Costa County.
They joined the Franciscan mission system during the early nineteenth century, suffered a devastating population decline, and lost their language as they intermarried with other native California ethnic groups and learned the Spanish language.
The Bay Miwok were not recognized by modern anthropologists or linguists until the mid-twentieth century.
In fact, Alfred L. Kroeber, father of California anthropology, who knew of one of their constituent local groups, the Saklan (Saclan), from nineteenth-century manuscript sources, presumed that they spoke an Ohlone ( Costanoan) language.
In 1955 linguist Madison Beeler recognized an 1821 vocabulary taken from a Saclan man at Mission San Francisco as representative of a Miwok language.
The language was named "Bay Miwok" and its territorial extent was rediscovered during the 1960s (see "Landholding Groups or Local Tribes" section below).
The Bay Miwok lived by hunting and gathering, and lived in small bands without centralized political authority.
They spoke "Bay Miwok" also known as "Saclan".
They were skilled at basketry.
The original Bay Miwok people's world view was a form of Shamanism.
As they were centrally located along an arc of Miwok-speaking groups across Central California, the Bay Miwok probably shared the Kuksu religion ceremonial motifs common to both the Coast Miwok to the west and Plains Miwok to the east.
The Kuksu religion (dubbed the "Kuksu Cult" by early historians) included a cycle of elaborate dancing ceremonies, each with its own group of actors and distinctive feather-decorated regalia, an all-male society that met in subterranean dance rooms, puberty rites of passage, shamanic intervention with the spirit world, and, in some areas, an annual mourning ceremony.
Varying forms of the Kuksu Cult were shared with other indigenous ethnic groups of Central California, such as their neighbors the northern Ohlone, Maidu, Patwin, Pomo, and Wappo.
However Kroeber observed less "specialized cosmogony" in the Miwok, which he termed one of the "southern Kuksu-dancing groups", in comparison to the Maidu and other northern California tribes.
The specific myths, legends, tales, and histories of the Bay Miwok are not well documented.
C. Hart Merriam published a creation story, "The Birth of Wek-Wek and the Creation of Man", centered on Mt.
Diablo, that was told by a "Hool-poom'-ne" Miwok, perhaps a descendant of the Julpun Bay Miwok of Marsh Creek, eastern Contra Costa County.
One might suspect that the full corpus of Bay Miwok mythology and sacred narrative shared the motifs that the linguistically related and better-documented ethnographic Coast Miwok and Sierra Miwok held in common.
All Miwok peoples believed in animal and human spirits, and saw the animal spirits as their ancestors.
Coyote was seen as the representation of their creator god.
The Sierra and Plains Miwok, as well as the Bay Miwok, believed this world began at Mount Diablo, following a flood.
The names and general territorial areas of seven Bay Miwok-speaking land-holding groups have been inferred through indirect methods, based for the most part on information in the ecclesiastical records of missions San Francisco and San Jose.
In a 1961 Ph.D. dissertation, James Bennyhoff used data from the Alphonse Pinart transcripts of the mission records to identify four more East Bay local territorial groups, in addition to the Saclan, as members of this unique Miwok language group.
"The major clues to the linguistic affiliation of these river mouth tribelets are provided by the personal names of female neophytes recorded in the baptismal registers ... Ompin, Chupcan, Julpun, and Wolwon [Volvon-ed.]
are linked together by the use of a distinctive constellation of endings which appear in female personal names," he wrote.
Milliken subsequently used the same technique, applied to the original mission records, to identify two additional local tribes—Jalquin and Tatcan—as Bay Miwok speakers.
Milliken then inferred and mapped the relative locations of all seven groups, using clues from historic diaries together with mission register information regarding intermarriage patterns among East Bay local tribes.
The locations of the seven Bay Miwok local tribes are generally as follows:
Another group, the Yrgin of present-day City of Hayward and Castro Valley, had Chochenyo Ohlone signature female name endings, rather than Bay Miwok name endings.
Yet they were so highly intermarried with the Jalquin that it seems possible that they and the Jalquin formed a single bilingual local tribe.
Documentation of Miwok peoples dates back as early as 1579 by a priest on a ship under the command of Francis Drake.
Identification and references to the Bay Miwok tribes exists from California Mission records as early as 1794.
Spanish-American Franciscans set up Catholic missions in the Bay Area in the 1770s, but did not reach the Bay Miwok territory until 1794.
Beginning in 1794, the Bay Miwoks began to migrate to the Franciscan missions, most to Mission San Francisco de Asís (of San Francisco), but some others to Mission San José (in present-day Fremont).
All but the Ompin and Julpun in the northeast were at the missions by the end of 1806; the latter two groups moved to Mission San José during the 1810-1812 period.
The first baptisms and emigration to the missions of each tribe were:
Missionary linguist Felipe Arroyo de la Cuesta obtained the only extant Bay Miwok vocabulary during a visit to Mission San Francisco in 1821.
Estimates for the precontact populations of most native groups in California have varied substantially.
"(See Population of Native California.)"
Alfred L. Kroeber put the 1770 population of the Plains and Sierra Miwok (but excluding the Bay Miwok, about whom he was not aware) at 9,000.
Sherburne Cook carried out a more specific analysis of contact-period population in Alameda and Contra Costa counties west of the San Joaquin Valley, without regard to the Ohlone-Bay Miwok language boundary; he suggested a total population of 2,248.
Richard Levy estimated 19,500 people for all five Eastern Miwok groups as a whole (Bay, Plains, Northern Sierra, Central Sierra, and Southern Sierra) prior to Spanish contact, and 1,700 specifically for the Bay Miwok.
A total of 859 Bay Miwok speakers were baptized at the Franciscan missions (479 at Mission San Francisco and 380 at Mission San Jose), most between 1794 and 1812.
By the end of 1823, only 52 of the Mission San Francisco Bay Miwoks were still alive, along with 11 of their Mission-born children.
No comparable data are available for Mission San Jose that year, but by 1840 only 20 Bay Miwok people were alive there.
Late nineteenth century survivors from both missions intermarried with people from other language groups.