ED 750:N 477/no.125/991/spring

USD - I.D. WEEKS LIBRARY Spring, 1991 INSTITUTE OF AMERICAN INC 3 1594 00668 0644 THE Bulletin PUBLISHED BY THE UNIVERSITY OF SOUTH DAKOTA, 414 EAST CLARK STREET, VERMILLION, SOUTH DAKOTA

8 * •^**r *4«H * JUN 13 199/

NEWS REPORT 125 (ISSN. 0042-0069) c H B U I N From The Director

FURTHER MORE AND IN CONCLUSION ....

Lilacs and final examinations are on campus once again. Teaching and learning occupy much time, but interspersed among these prime activities are special events which provide breaks from the routine. We apologize for not offering full coverage of all such activities in the Bulletin. At the same time, we are extremely gratified at readership response to our request to send along material for publica­ tion; this edition could easily encompass 40 pages. Con­ sequently, there is not much space for me to ramble or pontificate, a pleasant outcome indeed. We offer congratulations to all students and their parents O 1991 Marty Grant Two Bulls who together completed a successful school year. Learning Ptebloka to read and write is only one-half of our children's educa­ GREAT MOMENTS IN tion. We must also teach them the principles of our Indian AMERICAN HISTORY heritage. In this way we will prepare them for leadership roles. The Good Red Road is a good one and we need to help them learn how to walk on it. Send your comments, essays, or other items to the Institute for consideration. We look forward to hearing from you.

Mitakuye Oyasin. THE FIRST FAST FOOD

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NOTES ABOUT THE COVER Silas Blaine (USD v84) teaching and coaching, Crow Creek High School. Congratulations on a highly successful basketball season! Mr. Delbert No Neck (Oglala), whose drawing is featured on the Martin Brokenleg (USDv 83) sabbatical at The University of South Dakota. cover, is a self-taught artist working v Mary Cook (USD 82) Information Dissemination Specialist at United in pen and ink, oils, and water colors. Tribes Technical College, Bismarck, North Dakota. Delbert specializes in spiritual and Cheryl Crazy Bull (USD v79) Vice President, Sinte Gleska College, religious works, subjects in which he can put feeling. Two artists he espe­ Rosebud, South Dakota. cially admires are Ed Two Bulls and v Mollie Emery (USD 86) South Dakota State Department of Social Ser­ Reuben Fast Wolf. People interested vices, Eagle Butte, South Dakota. in commissioning pieces are encour­ Steven Emery (USD v86) appointed Attorney General, Cheyenne River aged to write him at: Sioux Tribe, Eagle Butte, South Dakota. Box 389 v Russell Hawkins (USD 77) reelected Tribal Chairman, Sisseton-Wahpeton Springfield, South Dakota Sioux Tribe, Sisseton, South Dakota. 57062 Dana Marshall (USD v90) teaching at Marty Indian School, Marty, South Dakota. The Bulletin Sherman Marshall (USD v84) Tribal Judge, Rosebud Sioux Tribe, Rose­ bud, South Dakota. Editor: Leonard Bruguier Justin "Doug" McDonald (USDv87) teaching psychology at The Univer­ Co-editor: Peggy Fox sity of South Dakota. Graphics: Marty G. Two Bulls Seth Noisey (USD v88) alcohol and drug abuse counselor, Todd County The Bulletin welcomes submissions. High School, Mission, South Dakota. Feel free to send your thoughts, poems, v stories, or drawings to us for consider­ Robert Penn (USD 84) outstanding artist in Vermillion, South Dakota. ation. Please enclose a self addressed Lamoine Pulliam (USDv77) teaching at Sioux Falls College and Augustana, stamped envelope if you wish the material returned to you. Sioux Falls, South Dakota. Letters to the editor are also encour­ v aged although they will not be consid­ Ferial Deer Skye (USD 88) working at St. Norbert College, DePere, ered without a return address. Wisconsin. Published four times a year by: Thelma Thomas (USD v86) President, Nebraska Indian Community Col­ lege, Winnebago, Nebraska. The Institute of American Indian Studies (Issn. 0042-0069) Howard Valandra (USDv 78) President, First Computer Concepts Incorpo­ University of South Dakota rated, celebrating its tenth anniversary. Rosebud Indian Reservation, South 414 E.Clark Street Vermillion, SD 57069-2390 Dakota. Fax # (605) 677 - 5073 v Everdell Wright (USD 77) Superintendent, Marty Indian School, Marty, 2,500 copies of this document were printed by University of South Dakota, South Dakota. Campus Copy at a cost of .970 per Glenn Zephier (USDv 85) Intensive Resident Guidance counselor at Marty document. Indian School, Marty, South Dakota. 3 H B U L I N Stephen Riggs WAKAN KIN ODE7 STEPHEN RETURN RIGGS & DAKOTA WORLD VIEW Reflecting upon the popular view society which has frequently been at [All] were engaged in Danc­ that traditional Native American cul­ odds with itself. In a revealing letter ing Indian Dances. Nearly all tures are about to be assimilated into written in 1863 from Davenport, Iowa, drank beer which was fur­ the superior and wider American where he was preaching to the Santee nished them by white men. culture, Joseph Eppes Brown ob­ people imprisoned at Camp McClellan Some drank stronger drink and served (in his 1971 preface to The after the Little Crow war in Minne­ were intoxicated.... [Mahpiya- Sacred Pipe): "[non-Indians] are still sota, Riggs reported an incident, Tanka and Wajunhuta-sapa] very far from being aware of the clearly illustrating the complex influ­ confessed also to Conjuring, dimensions and ramifications of our ence the missionaries had: or doctoring the sick after the ethnocentric illusions." The striking A Paper was presented which Indian manner (A.B.C.F.M. fact is that along with native lan­ contains the names of men who papers). guages and traditional rituals, the On the one hand Riggs was dis­ deep, metaphysical aspects of many - suading them from being exploited: traditional Native American cultures "a white man....gave them $2 cash have survived. Traditional and had them dance....for the amuse­ Dakota-Lakota2 culture is a signifi­ ment of white people. He furnished cant case in point, continuing today them with drink. He made a profit by among communities in parts of it." On the other hand his judgment Canada, North Dakota, South Da­ of traditional medicine points up kota, Montana, Nebraska, and in other Riggs' failure to understand the Da­ states. Joseph Eppes Brown's remark kota world view more deeply. Not is especially applicable to the nine­ only was traditional treatment of the teenth century Presbyterian mission­ sick a deeply spiritual undertaking, ary, Stephen Return Riggs, whose but altered states of consciousness, interpretation of Dakota world view such as intoxication, were regarded continues to have enormous influ­ as spiritually powerful experiences, ence, not only on the way in which not to be regarded lightly. A medi­ non-Indians view Dakota culture, but cine man would most likely have the way many contemporary Sioux Leroy N. Meyer been concerned about the use of in­ construe their own cultural heritage. Philosophy Department, toxicating beverages, not out of some The Christian missionary effort University of South Dakota sense of shame, but out of concern was one major source of syncretism, for the spiritual power it involves. a mixing together of traits from vari­ Riggs' interpretation of Dakota ous cultures. Although it was aimed have, during the summer past, world view is succinctly expressed at completely changing the religious been guilty of Dancing, Drink­ in his Dakota Grammar: life of the people, sometimes it pro­ ing and Conjuring. The existence of spirits and the vided a buffer between the Dakota This was a confession of the necessity for the superhuman people and the harsher, more chaotic crimes or deeds and a profes­ are facts fully recognized by influences of the dominant society, a sion of repentance therefore.... the Dakotas. The unknown and H B U I N Dakota World

the knowable form a broad belt language in its several dialects. He tinction between faith and belief. in which humbuggery can be not only helped translate the Bible In the preface to his Tah'-koo practiced by the Dakotas as into Dakota, but he contributed Wakan : the Gospel Among the Da­ well as other nations. The pow­ greatly to the study and survival of kotas, Riggs writes that 'Tah'-koo ers are evil. The lightning Siouan languages.3 Although greater Wah-kan' is the marvelous, the mys­ strikes suddenly and kills. The research on Dakota language and terious, the incomprehensible, of the thunder God is angry and mer­ culture has been achieved since, much Dako'tas. It covers the whole of the ciless. The north god sweeps of Riggs' work remains significant spirit-world and the god- manifesta­ down upon them with terrible today. tion to men" (1869, v). Discussing snow storms....Or in the spring Why Riggs misunderstood the Dakota worship, Riggs says that "the floods, the Unktehi, or god of Dakota world view is not easy to gospel [among the Dakotas] met an waters, is malignant and kills explain; it runs deeper than the obvi­ active and powerful enemy in their now and then... .And all through ous fact that he was a devout, nine­ false religion" (56), although "when the year the demon spirits of teenth century, proselytizing Chris­ one comes to learn the characters of the wolf and the bear and the tian. The reason for Riggs' misinter- their various gods, contradictory, lynx and the owl and the snake monstrous, and absurd as they all are are doing their mischievous ....he will not see how such a religion work.... Who shall cope with can have either vitality in itself, or be these evil-minded powers? any obstacle in the way of Christian­ ... .naturally grows up the wakan Obviously his ity" (55). Such judgmental remarks, man (Riggs 1893,214). though not typical, are easy to find in Several specific points about commitment as a Riggs' writing. He remarks later, Riggs' interpretation emerge: he at­ nineteenth century "The sum and substance of it all is tributes to the Dakota world view (a) demon-worship" (92). polytheism (belief in many gods); Presbyterian His explanation of their worship (b) a notion of substantive evil; and missionary, bent on is mostly an annotated list of what (c) spiritualism based upon fear of Riggs takes to be the Dakota pan­ natural forces. I shall argue that this saving heathen theon, a group of separate and dis­ is a serious misunderstanding of the tinct gods. "The Gods of the Dako­ soulsy kept him from Dakota world view. tas," he writes, "are of course innu­ But, why did Stephen Return appreciating the merable." Listing all sorts of sacred Riggs fail to understand the Dakota deeper significance beings under the term god, he refers world view? Obviously his commit­ to them as chief among the superior ment as a nineteenth century Presby­ of Dakota culture. gods. There is no particular order, terian missionary, bent on saving except that he makes a special point heathen souls, kept him from appre­ pretation of the Dakota world view is to put Wakantanka last, a major issue ciating the deeper significance of made clearer through insights from I shall address later. He includes, Dakota culture. But this is too quick, recent studies in the history of com­ Unktehi, the god of the waters, and for Riggs was much more than a parative religions, studies revealing Hey oka, the anti-natural god, which missionary. He lived among Dakota the difference between faith and be­ anthropologists group separately people from 1837 to the 1880s, in lief. First I shall discuss the way in from most of what Riggs listed. Minnesota, Iowa, Nebraska and the which Riggs misunderstood Dakota Occasionally Riggs tries to show Dakota Territory; he documented world view, and then I shall explain how irrational the Dakota judgment their customs, their legends, and their why he did, by reference to the dis­ is in spiritual matters. An especially H B U L I N Stephen Riggs ironic case concerns the age of inyan high mountain "[at] the western ex­ boulders are universally wor­ (which he equates with tunkan4): tremity of the earth" with "the palace shipped by the Dakotas. He 4. The Toon-kan , or In -yan; of this family of gods" on its summit6 also lives in the Four the Stone-god, orLingam. This (1869,63). Winds....(Riggs 1869, 64-65). god dwells in stones and rocks, Literal interpretation is mislead­ The subtlety of takushkanshkan and is, as the Dakotas say, the ing especially with subtle concepts might have been a clue that Riggs' oldest god. If asked why it is such as takushkanshkan, which, ac­ polytheistic interpretation, in terms considered the oldest, they will cording to Powers, "approximates of so many different gods, was not tell you because it is the hard­ the notion of a creative life force, the working. Once it is recognized that est, - an Indian's reason. It may energy behind things that move" such spiritual power appears in so be that they connect with en­ (Powers, 1986, 30). According to many different situations, it becomes durance the idea of duration Riggs: more reasonable to think of the many (Riggs 1869,65-66). 3. The Ta -koo-shkan-shkan ; spiritual things as distinct manifesta­ Modern geology tends to support the moving god. This god is too tions (different ways of appearing) the inference that he ascribes to the subtle in essence to be per­ of one spiritual whole. It does not Dakota. Of course, Riggs had no idea ceived by the senses, and is as occur to Riggs to interpret the refer­ of geological time. (His mention of ences to inyan, wi, wakinyan, etc., lingam, the phallic symbol for the figuratively as devices of language Hindu god Siva, is entirely mis­ evoking various forms in which Taku placed.) His own world view will not ...though he admits Wakan appears. permit him to think that there might Ironically, Riggs expresses some be concepts of age and time unique to never having insight, which conflicts, neverthe­ Dakota thought. witnessed the sun less, with most of his interpretation: Riggs recognizes the close asso­ But the religious faith of the ciation between sun and moon. But, dance, winwanyang Dakota is not in his gods as even though he admits never having wachipi, the few ref­ such. It is an intangible, myste­ witnessed the sun dance, winwanyang rious something of which they wachipi, the few references Riggs erences Riggs makes are only the embodiment, and makes to it are disparaging: "the to it are disparaging: that in such measure and de­ worship given [the Sun] is the most gree as may accord with the dreadful which the Dakotas offer...." "the worship given individual fancy of the wor­ (1869, 69). He attributes it primarily [the Sun] is the most shipper. Each one will worship to the Tintonwan, and he seems un­ some of these divinities, and aware of its significance as a celebra­ dreadful which the neglect or despise others; but tion of the cycles of life, co-ordinated Dakotas offer..." the great object of all their wor­ with the summer solstice.5 ship, whatever its chosen me­ Insisting upon literal interpreta­ dium, is the TA'-KOO tion of the language, Riggs repeat­ subtle in disposition. He is ev­ WA-KAN', which is the su­ edly refers to physical forms and erywhere present. He exerts an pernatural and mysterious. No places of residence for the various influence over instinct, intel­ one term can express the full divinities. He describes "Wa-ke' -yan; lect, and passion....His symbol meaning of the Dakota's the thunder god!" as "a being of and supposed residence is the wakan . It comprehends all terrific proportions, in shape some­ boulder, as it is also of another mystery, secret power, and di­ what like a bird", and mentions a god, the Toon-kan . Hence vinity. Awe and reverence are H B U I N Dakota World

its due. And it is as unlimited in generally but incorrectly trans­ in the context of wakan. Powers says manifestation as it is in idea. lated. This god is properly that among the old Oglala, now liv­ All life is wakan . So also is named last and least among ing, who have inherited the religious everything which exhibits their divinities. In no sense is oral tradition, power, whether in action, as he held in that high reverence, Wakan means sacred, a state or the winds and drifting clouds; which white men have sup­ quality waiting for medicine or in passive endurance, as the posed. No worship is offered men to find the appropriate boulder by the wayside. For to him, nor is he named except container for. And Wakantanka even the commonest sticks and in the presence of white men, is the total of all possible in­ stones have a spiritual essence and then not as often as the vestments and all possible con­ which must be reverenced as a interpreters indicate. For their tainers - people, places, ob­ manifestation of the all per­ appeal is generally to the jects whose ritual status can be vading mysterious power that Ta -koo-wa-kan, and not to the changed by people invested fills the universe (Riggs 1869, Wa-kan -tan-ka (Riggs 1869, with the knowledge and power 55-56). 71-72). to do so (Powers 1986, 126). Put this way, polytheism is the Later he adds, "[He] has no char­ According to the interpretive wrong model. acter ascribed to him by the heathen analysis originally developed by Riggs notices the close ties be­ Dakota, nor do any ancient traditions James R. Walker, Wakantanka con­ tween Sun (ampetu wi) and Moon belong to him" (74). Riggs argued sists of sixteen distinct aspects known (hanhepi wi), as two aspects of wi that its linguistic origin was rela­ as the tobtob (four by four). To re­ (Powers 1986, 216), but he sees no tively late and that it was devised "to flect their pattern of association, these special relation among inyan, fill up their list of divinities" (72). aspects8 are arranged in a four by four wakinyan, wi and takushkanshkan. Powers regards Riggs' view as inad­ matrix:(see Fig. 1,) Sun, moon, He notices no spiritual significance equately argued (Powers 1986,226). shkan9, inyan, wakinyan, tate tob are to the Four Winds (tate tob), and the In any event, it makes sense only on recognizable in Riggs' list of gods, relation between takushkanshkan and the assumption that the Dakota world but he failed to pursue any deeper tunkan seems to him merely inciden­ view is polytheistic. connections among the concepts, tal. Thus, he sees only a batch of Based on two decades of study of thinking only of the supposed absur­ separate gods with nothing uniting the sacred language among Oglala dity of their literal references. them. medicine men on the Pine Ridge Res­ Riggs could not easily have dis­ Spiritual unity can be found in the ervation, William Powers describes covered the subtle complexity of the concept of Wakantanka. But Riggs the complex concept of Wakantanka tobtob, even if he had been free from dismisses that concept as insignifi­ cant and even inauthentic, purposely Wi Hanwi Tatanka Nagi listing it last among the gods. James (Sun) (Moon) (Bull Bison) (Spirit) R. Walker7 quoted Little Wound as saying "The Wakan Tanka are those Shkan Tate Hununpa Niya which made every thing.... Wakan (Power) (Wind) (Two Leggeds) (Breath) Tanka are many. But they are all the Maka Wohpe Tate tob Nagila same as one" (Walker 1980, 70). (Earth) (Falling Star) (Four Winds) (Ghost-like) Compare this with Riggs: 9. The Wa-kan -tan-ka; the Inyan Wakinyan Yumni Shichun Great Wakan, or "the Great (Rock) (Thunder Beings) (Whirlwind) (Immortal Soul) Spirit," as this name has been Fig. 1 Aspects of Wakantanka according to James R. Walker 7 H B U I N Stephen Riggs his ethnocentric view. After nearly manifestations, or aspects, of the uni­ Black Elk adds: "This truth of the twenty years, Walker seems only to fied whole. On such an understand­ oneness of all things we understand a have stumbled upon the significance ing of the world view, not only does little better by participating in this of shkan when he was about to leave everything have spirit, but everything rite, and by offering ourselves as a Pine Ridge for good.10 The analysis is ultimately of one continuous spirit. sacrifice" (Black Elk, 1980, 94-95). of Wakantanka, originating with The physical appearance of hard Raymond DeMallie and Robert Walker, uses an elaborate structure, things is simply one manifestation of Lavenda interpret the Dakota con­ with each column in the matrix form­ the spiritual reality which underlies cept of wakan to be "an infinite, ing a special class; the two columns everything. ineffable, whollyvother' quality and on the left are said to form a class Such a view is evident in Black quantity, which, however, has an in­ called wakan kin (the sacred) while Elk's description of the sun dance. dependent existence without a the two on the right form a class Explaining why the pledged dancer locus....[so, it] is transmuted by the called taku wakan. DeMallie (et al.) is suspended by two thongs instead type of vessel in which it is found... .as accepted this analysis (as Powers did of one, he says that since, in fact, they manifested in a tree it is different in 1977), interpreting the associa­ consist of a single piece of rawhide from the wakan found in a human." tions among the terms to be based Transmutation of wakan varies upon an analogy with kinship rela­ among humans; it may be manifested tions. Powers (1986) no longer ac­ as physical prowess or as spirituality, cepts the degree of formal structure for example. In itself (though it can­ the analysis implies, finding no evi­ Riggs' picture of a not exist by itself) wakan is neither dence for it in his extensive contact good nor evil, but it "is an expression with traditional medicine people. His religion based on of numinosity, that nonrational two major concerns about its accu­ superstition and fear mysterium tremendum that inspires racy are that Walker had a limited fear, awe, and fascination, but that grasp of Lakota, and that few of his is clearly erroneous cannot be conceptualized, only felt." contacts were medicine men. Thus, in light of the highly They add that wakan is "the very where Riggs saw no order among the basis of religion" (DeMallie et al., terms expressing wakan, Walker may complex and subtle 164). have tried to see too much. The pat­ nature of the tobtob. In many respects, this description terns of association among tobtob and similar ones given by Powers, kin may well be definite in their di­ It would seem both Walker and others, are in agreement rections, yet loose and ineffable in that Riggs mistook with Riggs' account of the terms their connections, in which case no wakan and taku wakan. But, Riggs' precise principles of association could the expression of awe interpretation becomes implausible be formally specified the way an­ as that of fear, in his insistence upon polytheism thropologists and philosophers ex­ and his tendency to read into the pect. Dakota world view a notion of evil, There is, furthermore, abundant tied in the middle to the flowering which is entirely alien to that world evidence that Dakota-Lakota meta­ tree of life (the green cottonwood view. Riggs' picture of a religion physics consists of a spiritual holism. pole at the center of the dance ground), based on superstition and fear is By this I mean that traditional Da­ this is a reminder that what appear to clearly erroneous in light of the highly kota view reality as one integrated, be two are really only one. He says complex and subtle nature of the spiritual whole, the parts of which that only an ignorant person sees tobtob. It would seem that Riggs cannot be separated; instead they are many where there is but one. Then mistook both the expression of awe

8 H B U I N Dakota World as that of fear, and failed to distin­ standing other religious traditions are numerous ways in which faith is guish between the level of involve­ (Smith, 3-19). According to Smith, expressed: "What theology [as the ment of the medicine man/woman, Christianity, in nearly all its forms, study of the doctrine of belief] is to and the level of involvement of the became preoccupied with belief as the Christian Church, a ritual dance average Dakota. its foremost means of expression of may be to an African tribe: a central While discussing the concept of faith. As a result, Christians have formulation of the human involve­ Wakantanka, Powers remarks, "It is tended to use the terms faith and ment with final verity" (Smith, 15). unlikely that any two religions, un­ belief synonymously. Riggs' colleague Samuel Pond, less they are derived from a common In the Christian case, the role who arrived with his brother Gideon source, can be seen as objectively of belief has been quite major, among the Dakota in 1834, thought similar except in an analytical way, at times decisive. Doctrine has that "the religious views of the Dako­ one which requires analogues and been a central expression of tas are not easily made clear." De­ metaphors to make the point" (1986, faith, has seemed often a crite­ spite his best efforts, he concluded, 119). Philosophically this is known rion of it; the community has "after a careful research extending as the incommensurability of world divided over differences in through many years, during which I views, which means we can not make belief, and has set forth belief made a diligent use of my eyes and simple comparisons between con­ ears, that they had no fixed, uniform cepts from two distinct world views belief (Pond, 85-86). Though Pond or cultures. The Judeo-Christian con­ regards this as reflecting poorly upon cept of evil, for example, cannot be Stephen Return the traditional religion, it is signifi­ presumed to fit Dakota world view. cantly different from Riggs' perspec­ Powers suggests that analogy and Riggs was driven to tive of Dakota world view. Riggs metaphor be used to develop under­ ask "What do they freely interprets the Dakota as hav­ standing of one religious world view ing ridiculous and illogical beliefs from the perspective of another. believe?" He was not without considering that there may But, in trying to understand Da­ insincere, for he had not be a "fixed, uniform belief un­ kota world view from the standpoint derpinning their view of reality. Pond, of a world view which has Christian­ a strong motive to get however, failed to recognize this as a ity as its religious paradigm, we are it right. To win con- significant insight. When we recog­ faced with a more subtle problem nize that the Dakota world view is yet. It is not simply a problem of verts one has to un­ not a belief-oriented system, this incommensurability between systems derstand the thought makes all the difference in the world. of belief, but incommensurability be­ Thus, in trying to understand the tween the two respective roles which and disposition of the Dakota religious culture, Stephen belief plays. In his study of compara­ heathen. Return Riggs was driven to ask "What tive religions, Wilfred Cantwell do they believe?" He was not insin­ Smith developed a philosophically cere, for he had a strong motive to get revealing view of the relationship as a formal qualification of it right. To win converts one has to between the concepts of faith and membership. No other reli­ understand the thought and disposi­ belief: religious belief is only one gious community on earth has tion of the heathen. But thinking of among several ways of expressing done these things to the same faith in terms primarily of belief made faith, but confusion of these two con­ degree; and some have not done Riggs search for a cultural phenom­ cepts has prevented those of them at all (Smith 1979,13-14). enon which is alien to the Dakota Euro-Christian culture from under­ Smith adds that historically there world view. I do not mean to say that H B U T I N

belief is irrelevant to Dakota reli­ of metaphysical understanding arise gion. This is certainly not the sort of within the culture (say, between child, thing Smith suggests about adult and medicine person). And there non-Christian world views. But it are different levels of understanding becomes clear from the inquiry into among cultural outsiders, depending the tobtob, that Dakota-Lakota reli­ upon background, time period, and gious tradition is not doctrinal. Rather nature of exposure to Dakota life. it seems to stress the ineffability of Even anthropologists (and certainly wakan kin or taku wakan, by means philosophers) suffer such limitations. of ritual and linguistic imagery, In many respects Stephen Return through subtle, yet specific, associa­ Riggs understood Dakota culture tions, which permit the society, the better than most anthropologists oyate, participation in the awesome, could, involved as he was in their mysterious spiritual whole of cre­ personal lives in an effort to change ation. them, rather than study them. But, in Two difficulties faced Riggs. the end, we cannot depend upon First, a kind of paradox we all face: Riggs' judgment and interpretation we must lay aside our own models of of the deeper significance of the cul­ thought in order to understand those ture. His own world view confined of another world view, and yet we him to groping for some Dakota doc­ have to think by means of concepts trine of belief in, and fear of, many we deeply understand. We can as­ gods. Thus, as we have seen, Riggs sume the exterior traits of a world is that the deeper, metaphysical as­ missed the awe and mystery, the view, but we cannot simply choose a pects of a world view are inscru­ Dakota experience in the spiritual u world view; (such is the problem of table; they cannot be understood sim­ holism of all that is wakan. the "wanna-be"). A second difficulty ply through study. Different levels

NOTES 1. "In search of the sacred." In quoting others I've tried to reconstruct their transcription. 2. Deep culture of the various Sioux peoples, the Titonwan Lakota (Oglala, Sichangu, Hunkpapa, Mnikonwoju, Oohenumpa, Sihasapa, Itazipachola) the Ihanktonwan and Ihanktonwanna Nakota, and the Isanti Dakota (Mdewakantonwan, Sisitonwan, Wahpetonwan, Wahpekute) can be addressed as one. See Bunge. 3. John Wesley Powell credited Riggs and J. Owen Dorsey, his Washington collaborator, as having placed "Siouan languages on record more thoroughly than those of any other [languages] in this country" (Riggs 1890, editor's introduction, viii). Supported by Minnesota Historical Society and American Board of Commissioners of Foreign Missions which he served in the field, Riggs published Grammar and Dictionary of the Dakota Language (1852), through the Smithsonian; an expanded version appeared posthumously in the Interior Department's ethnographic series. 4. The word tunkan in the sacred language refers to small stones, according to both Riggs (1890,480) and Powers (1986,212). 5. Numerous sources describe the sun dance; see Black Elk, Neihardt and Powers (1977,95-100,139-41,154-155). 6. Traditional Lakota regard what non-Indians call Harney Peak as the center of creation (Neihardt 1988,271 -274). Various heights have spiritual significance, including Bear Butte (Matopaha) and Lightning's Nest (Wakinyan Hohpi); "But anywhere is the center of the world, " Black Elk once remarked (Neihardt 1988, 43).

10 H B U L E T I N Dakota World

NOTES 7. A physician on the Pine Ridge Reservation from 1896 to 1914, Walker did much anthropological field work among the last generation of traditional Lakota to have reached adulthood before reservation life. 8. The terms are from the sacred language spoken among Lakota medicine men, following Powers (1986, 122). Glosses are based on Powers (118-126, 201-219), and DeMallie et al. (154-159). 9. Sacred language word for takushkanshkan (Powers, 1986, 210). 10. About to retire, Walker wrote anthropologist Clark Wissler at the American Museum of Natural History in New York, telling of a propitious visit with the medicine man Finger, the moment a meteor happened to fall, prompting the exclamation Wohpe!, and Walker's inquiry (34-36). 11.1 am grateful to my colleagues Bob Bunge, Tom Gasque, and Leonard Bruguier for their helpful advice and encouragement, and to Mary Anne Cassel for proofreading.

REFERENCES A.B.C.F.M. (American Board of Commissioners of Foreign Missions), records and correspondence, Houghton Library, Harvard University, Cambridge, Massachusetts. Black Elk. The Sacred Pipe: Black Elk's Account of the Seven Sacred Rites of the Oglala Sioux. Recorded and edited by Joseph Epes Brown. New York: Penguin Books, 1980. Bunge, Robert P. An American Urphilosophie: An American Philosophy B-P (Before Pragmatism). Lanham: University Press of America, 1984. DeMallie, Raymond J., Jr., and Robert H. Lavenda, "Wakan, Plains Siouan Concepts of Power." The Anthropology of Power: Ethnographic Studies from Asia, Oceania, and the New World. Ed. Raymond D. Fogelson and Richard N. Adams. New York: Academic Press, 1977. 153-165. Neihardt, John G. Black Elk Speaks. Lincoln: University of Nebraska Press, 1988. . The Sixth Grandfather: Black Elk's Teachings Given to John G. Neihardt. Ed. Raymond J. DeMallie. Lincoln: University of Nebraska Press, 1984. Pond, Samuel W. The Dakota or Sioux in Minnesota as they Were in 1834. St. Paul: Minnesota Historical Society Press, 1986. Originally published in 1908. Powers, William K. Oglala Religion. Lincoln: University of Nebraska Press, 1977. . Sacred Language: The Nature of Supernatural Discourse in Lakota. Norman: University of Oklahoma Press, 1986. Riggs, Stephen R. A Dakota-English Dictionary. Ed. James Owen Dorsey. Contributions to North American Ethnology, Vol. VII. Washington, D.C.: Department of Interior, 1890. . Dakota Grammar, Texts, and Ethnography. Ed. James Owen Dorsey. Contributions to North American Ethnology, Vol. IX. Washington, D.C.: Department of the Interior, 1893. . Tah-koo Wah-kan; or, The Gospel Among the Dakotas. Boston: Congregational Publishing Society, 1869. Smith, Wilfred C. Faith and Belief. Princeton: Princeton University Press, 1979. Walker, James R. Lakota Belief and Ritual. Eds. Raymond J. DeMallie and Elaine A. Jahner. Lincoln: University of Nebraska Press, 1980. 11 H B U I N Silver Anniversary UPWARD BOUND CELEBRATES ITS 25TH ANNIVERSARY THIS SUMMER

Upward Bound at the University of South Dakota will celebrate its 25th anniversary this summer. In the sum­ mer of 1966, fifty students arrived by bus and were greeted by a staff of twenty. Students participating that first summer came from schools on the Pine Ridge, Rosebud, and Cheyenne River reservations. While there have been some changes in 25 years, the primary purpose of the program remains the same: graduate students from high school and enroll them in post secondary education. The USD program still serves the Pine Ridge and Rosebud reservations. In addition students also come from schools on the Yankton and Sisseton (South Dakota), Winnebago, Omaha, and Santee (Nebraska) reservations. Cheyenne River is served by the Up­ ward Bound Program at Black Hills State University in Spearfish. Some of the students who partici­ pated that first summer include Sarah Charles D. Swick (1970), Director Upward Bound (Clifford) Arobba who has her own accounting firm in Vermillion; Kathy Blea, a teacher in the Todd County Schools; Mark Bordeaux, the Superin­ tendent of St. Francis Indian School; i Sharon (Schweitzer) Rose, a teacher in Vermillion High School; Alice Hicks, a Medical Technologist in Oklahoma; Lu Red Cloud, a counselor in Pine Ridge; and Bob Cournoyer, a coun­ selor in Arizona. Ernie Pourier is an administrator in Wyoming, and Archie Beauvais is an administrator at Sinte Gleska College.

12 H B U T I N 1st Upward Bound Class of 66

Group Picture (ST=staff) Front Row (L-R) Sara Brown Bull, Lorna Turgeon, Patty Crow, Gloria Lodge, Norma Broken Nose, Linda Brings, Alice Hicks, Emily Iron Cloud, Julie Jeffries, Alta Lizotte. Second Row (L-R) Clara Farmer, Dorothy Cummins, Kathy Blea, Doris Halfred, Alvera Wright, Sarah Raymond, Mary Schwahor, LaRae Whitney, Bernadette Borszich, Sara Clifford. Third Row (L-R) Judy Blue Thunder, Virginia Bordeaux, Lula Mae Red Cloud, Erleen Stover, Sharon Schwritzer, Chuck Swick, Ken Fudge, Bob Cournoyer, Dwayne Cox. Fourth Row (L-R) Sid Pourier, Monte Knight, Ernie Pourier, Tony Garnette, John Anderson, Arlen Curley, Sandy Frazier (ST), Jim Fox (ST). Fifth Row (L-R) Mary Long, Bob Pretty Boy, Mark Bordeaux, Henry Yellow Cloud, Vic Raphael (ST), Jim Haugen (ST), Morgan Garreau, Tom Eaglestaff, Jan Kehn (ST), Steve Turner (ST). Sixth Row, All Staff (L-R) Gary Peterson, Carol Brailey, Shirley Schemp, Ardis Johnson, Arnette Nelson, June Grenion, Jim Croake, Dan Fullerton, Cleland Cooke, Ken Joy, Dick LaRue. Top Row, All Staff (L-R) Ralph Johnson, Lee Hinkley, Dan Ellis. 13 T H B U I N Waonspepi LINAE LITTLE THUNDER: AWARDED THE IOWA MERITORIOUS SERVICE, THE IOWA AIRMAN OF THE YEAR AWARD Linae Little Thunder, a University of South Dakota junior, was awarded the Iowa Meritorious Service Award, the Iowa Airman of the Year Award, and a nomination by the Iowa State Selection Board for the Air Force Outstanding Air­ man of the Year Award. For three years Linae has served as a production LLOYDELL "DELL" control specialist for the 185th Civil Engineering Squadron in Sergeant BIG CROW Bluff, Iowa, while pursuing a biology degree here in Vermillion. She hopes to practice medicine within Indian Health Services eventually, and contrib­ APPOINTED MINORITY ute to its improvement. Her plan includes attending the Air Force Medical STUDENT FINANCIAL AID School in Bethesda, Maryland, where she can merge her two COUNSELOR. interests—military service and health care. Lloydell "Dell" Big Crow is USD's Linae was bom in Winnebago, raised in South Sioux City, Nebraska, and Minority Student Financial Aid Coun­ attended high school in Todd County, Rosebud Reservation, South Dakota. selor. An enrolled member of the She is enrolled in the Rosebud Sioux Tribe, but is one-fourth Winnebago. Oglala Lakota Tribe and a USD gradu­ Her interest in Indian health care was apparent at an early age when as a ate, Dell works with BIA students, seventh-grader she happily participated in an INMED summer program at coordinates athletic aid, deals with the University of North Dakota. To supplement income during college vocational rehabilitaion projects, re­ years, Linae joined the Air National Guard, discovering her dual interests of cruits minority applicants, and par­ serving the United States and her Indian relatives at the same time. Her ticipates in career fairs. performance in both endeavors has been exceptional. About herself, Linae says: Dell was bom and raised on the "The things that influence me to keep driving for success is my people—once Pine Ridge Reservation with three I finish with my education, I plan on returning to the reservation and use my brothers and five sisters. Upon re­ knowledge to help make it a better place to be. Another thing that influences ceiving a GED, she pursued a degree me is my own self-motivation. I've seen the poverty-stricken and the in Elementary Education at USD, alcoholics and people that are living that life. I do not plan on becoming one graduating in 1989. In addition to of them. working and raising five children, "I also like being a role model to other students. Hopefully, I will give Dell makes Indian dolls and does them inspiration to continue with their schooling. I especially like being a beadwork in her spare time. She is role model to younger children, because they are the future. My late also hoping to publish a childrens' grandfather, Mark Little Thunder, also influenced me too. He never gave up book on Native American culture/ on me when I wasn't doing so great. He also gave me good advice when I differences. About her University had a problem and made me feel better when I was feeling down. position, Dell relates,"I really enjoy "I'll also be the first in my family to get a college degree." the job, it gives me an opportunity to The Institute applauds and respects Linae's accomplishments and goals, meet all the Native American stu­ wishing her continued success in her military and health care pursuits. dents on campus." 14 H B U L T I N University News

PATTY WELLS NAMED INMED ASSISTANT DIRECTOR SCHOOL OF MEDICINE Patty Wells was selected this fall as INMED's new assistant director. She A Memorandum of Agreement has begun developing the program's Satellite Office at the University of between the University of North South Dakota in Sioux Falls, an office she hopes will help to meet Indian Dakota School of Medicine and the health and education needs well into the future. University of South Dakota School "The medical schools of North and South Dakota have made an agree­ of Medicine was signed in October ment that will help bring health career information to Indian People, and 1989. The Agreement established an increase the number of Indians going into the health professions," she said. Indians into Medicine (INMED) Pro­ From the new INMED Satellite Office in Sioux Falls, Wells will operate gram Satellite Office at the USD a student support program, and re­ School of Medicine's Sioux Falls cruit for INMED in the states of campus. South Dakota, Wyoming and Ne­ The Agreement increased the braska. She will also serve as a re­ number of INMED slots from five to source to the USD School of Medi­ seven in each first year medical school cine on Indian affairs, and help imple­ class at the University of North Da­ ment medical school programs at the kota School of Medicine. Of these state's reservations. Wells was se­ seven students, the number beyond lected for the post at interviews this five who finish the first two years of fall, which involved representatives basic medical sciences at UND will of the USD and UND Schools of transfer to South Dakota for third and Medicine, INMED Director Gary fourth year clinical training. They Farris, and Steve Cournoyer of the will graduate from the University of INMED Board of Directors. South Dakota School of Medicine. Wells is a member of South Dakota's Rosebud Sioux Tribe, and P ** m ¥ she calls the state's Crow Creek Res­ «»******** ** ** ** i* w POLITICAL SCIENCE ervation her home. She is the mother Arts and Sciences professors Don of four and the grandmother of eight. Wells has been active in Indian Dahlin, Mike Roche, Dean Spader, education and cultural activities in South Dakota, particularly in the Vermil­ Carol Traut (Political Science), lion area, where she serves on the public schools' Indian Education Commit­ Leonard Bruguier (Institute of tee and sings with the USD Vermillion campus's Tiospaye Council drum American Indian Studies), and Al group. She is a traditional dancer. Lee and Gerald Wolff (History) are "I sincerely enjoy working with people. I consider myself a helper, and my collaborating in an interdisciplinary personal reward is to witness the successes of Indian people. I believe that effort to present a 3-week Institute enlightenment through education is the key," said Wells. from June 10-28,1991 The Institute on 'The Constitution and Bill of SCHOOL OF LAW Rights" is for thirty secondary and upper elementary teachers drawn The next edition of the South Dakota Law Review (Vol. 36, Issue 2) is the from a three-state region. The Com­ Indian Law Symposium issue. It will consist entirely of articles written on mission on the Bicentennial of the various Indian law themes. Included is an Introduction by Harold Iron Shield U.S. Constitution and the South Da­ and an article on Tribal-State relations by Frank Pommersheim of the Law kota Bar are funding the Institute. School. The issue is due out late spring or early summer. 15 H B U L I N University News ENGLISH DEPARTMENT CLASSICS ON THE NAME DAKOTA PHI BETA KAPPA AT USD The national scholastic honorary, It's not clear when the name Da­ side wanted to give up Dakota. Thus, Phi Beta Kappa, was founded at the kota was first used for any part of the in 1889, North Dakota and South College of William and Mary on area now known as North and South Dakota became the thirty-ninth and December 5, 1775. In the years fol­ Dakota, but it doesn't seem to have fortieth states. lowing additional chapters have been been before about 1855. When it created Dakota Territory established at over 200 universities The people calling themselves in 1861, Congress noticed that many and colleges in the United States. Dakota would not have used the term states and territories—Iowa, Wiscon­ Alpha Chapter of South Dakota was geographically since it means "an sin, and Minnesota, for example established in 1927 and is presently alliance of friends." Speakers of the shared a name with a large river. the only chapter of Phi Beta Kappa at "d" dialect add da to the word for any of South Dakota's public or pri­ friend, koda, to create the word for vate universities or colleges. the people. Speakers of the "1" dia­ The chapter and the United Chap­ lect add la to kola, but the expected ters of Phi Beta Kappa support lib­ form, Lakol', is much less common eral education on member campuses than Lakota. and in the communities beyond Written sources from Lewis and through lecture series, the Visiting Clark onward record the name Da­ Scholars program, book awards in kota. In his journal entry for August the sciences and humanities, and THE 31,1804, Clark spells it "Dar co tar," AMERICAN SCHOLAR quarterly. and Joseph Nicollet, who was here in Alpha Chapter annually elects in 1838 and 1839, usually refers to the spring as members in course USD people as the "Ndacota." students in their senior year who have The use of the name to refer to a demonstrated academic excellence geographical area came much later. in the pursuit of a liberal education. Although many Dakota people lived In spring 1987 the chapter revised its in the area that is now Minnesota, stipulations for such election. In ad­ much of that was lost in treaties of dition to the minimum GPA now 1837 and 1851. An 1846 map desig­ Thomas J. Gasque required for election in the chapter nates as Minnesota all the land be­ Department of English By-Laws, beginning with the spring tween the Missouri River and Wis­ University of South Dakota 1990 election of members in course, consin, but an 1855 map clearly la­ the following requirements shall be bels the western portion Dakota. Since the name Missouri was already applied: The undergraduate course Dakota quickly became so widely in use, Congress chose the next larg­ of study shall demonstrate both known for the area on both sides of est river, long known as Riviere aux breadth of course work, level of the Missouri that Congress naturally Jacques or James River, and decreed course work, and substantive quality chose that name when it created the that it would thereafter be the Dakota of course work; they shall have ma­ territory in 1861. Although other River. Since that decree has never jored in one of the liberal arts in the names were proposed when it be­ been rescinded, the legal name for College of Arts and Sciences; and came obvious that the territory would the river, usually called the Jim, is specifically, students shall be evalu- enter the union as two states, neither still Dakota. continued 16 H B U I N University News CLASSICS SCHOOL OF MEDICINE ated on the basis of their completion THE ROSEBUD PROJECT of, or Clepping out of: 1 semester of calculus at the The passage of the education of Rivers Special Services Cooperative; college level the Handicapped Act Amendments and the Rosebud Sioux Tribe, in­ 1 year of Western Civilization at of 1986 (P.L. 99-457) recognized the cluding the Head Start, CHR, and necessity to more adequately address the college level WIC programs. While each of these the needs of infants, toddlers, and 1 year of language study at the agencies is important to the provi­ preschoolers with special needs, as college level (Latin, Greek, sion of evaluation and services for well as their families. Follow-up pro­ French, German, Spanish, Russian, Indian children with special needs, grams for most South Dakota chil­ Lakota, Chinese) this project will help to develop a dren is often absent, inadequate or 1 year of sequential study of comprehensive system of coopera­ fragmented, because of the state's laboratory science, preferably tion among these and other existing rural population situated in remote in chemistry, physics or biology agencies currently involved in the areas. Limited community and school 2 courses at the 300 level of social care of children with special needs in resources, lack of appropriately science, in two prefixes. this area of the state. trained personnel, and inadequate col­ Students shall also demonstrate their This project is implementing laboration among service agencies awareness activities that center writing skills through submission of contribute to this problem. a major paper written in their junior around local communities within the or senior year. The Rosebud Project is a collabo­ Rosebud Reservation. Local com­ rative effort which aims to address munity media campaigns are stress­ Students interested in Phi Beta these issues. It is designed to coordi­ ing the positive benefits of develop­ nate existing services as well as es­ Kappa should contact members and mental health and wellness for in­ tablish programs needed to create a officers of the chapter through the fants and young children. Develop­ comprehensive service system for Office of the Dean of the College of mental screenings done on a regular Indian children, and their families, Arts and Sciences. basis are positively emphasized as with special needs on the Rosebud important to a child's development. Sioux Reservation in the south cen­ Individuals identified in positions tral part of South Dakota. of referral have been trained by pro­ The project is supported by joint fessionals from SDUAP/CDD to ad­ SCHOOL OF BUSINESS funding through the Bureau of In­ minister developmental screenings S. L. Hatchett, a junior majoring dian Affairs, Branch of Exceptional for infants and toddlers and the proper in Health Services Administration, Education, and the South Dakota procedures for making appropriate has accepted an internship position Office of Special Education. It is referrals. Screenings for developmen­ with McKennan Hospital in Sioux under the direction of the South Da­ tal delays are being done by trained Falls. Ms Hatchett believes "the po­ kota University Affiliated Program/ personnel in various reservation com­ sition opened excellent career op­ Center for Developmental Disabili­ munities. portunities for her and it sets an ex­ ties at the University of South Da­ A High Priority Infant Identifica­ ample for others to follow in this kota School of Medicine. Other agen­ tion Tracking system is utilized to Year of Reconciliation. Many cies involved in the project and sup­ monitor infants and young children thank-yous and gratitude to porting it through many in-kind ef­ who may be at-risk for developmen­ McKennan Hospital and Fred forts include: Indian Health Services; tal problems, but are not currently Sluenecka, CEO." Todd County School District; Three continued 17 H B U I N University News ROSEBUD PROJECT bility of replicating this model at other within—or as close as possible to—the reservation sites will be explored as families' local community. This is CONTINUED well. proving possible by networking be­ eligible for direct services. Through Services for those children identi­ tween all the agencies involved with this case management system these fied in need are coordinated by local this project, coordinating existing children receive screening on a regu­ Community Field Workers. These services, and establishing the miss­ lar basis to insure the availability of workers serve as liaisons with the ing components of this system. services when and if needed. local service delivery systems, as well For more information on the A multidisciplinary team of pro­ as resources to the families. The Field Rosebud Project contact either of fessionals from SDUAP/CDD travel Workers are available to go over the the following: to Rosebud on a regular basis, work­ evulation results with the families and BIA Special Education ing in conjunction with existing IHS to provide transportation for any Coordinator: Hospital staff, to conduct diagnostic scheduled meetings with service pro­ Catherine Gallagher developmental clinics. During Year viders. (605) 245-2390 II of the project, local school district The ultimate goal of this project is staff will be trained and used in to ensure appropriate identification Project Director: clinical assessment procedures. The and diagnosis of Indian infants, tod­ Judy Struck, project's plan is to become as dlers, and preschoolers with special M.A., SDUAP/CDD self-supporting as possible by the needs, as well as to provide a compre- University of South Dakota end of the project period. The possi­ hensive service delivery system (605) 677-5311 CURRICULUM FOR A MULTI-CULTURAL WORLD Work continues on the K-12 Na­ ceptance and even celebration of dif­ Betty Belkham, Helena Thompson, tive American curriculum being de­ ferences is the best preparation for Deanna Stands, Deb Boyd, Lydia veloped by the South Dakota Educa­ life in a multi-cultural world." Whirlwind Soldier, Sandy Baer, tion Association/National Education The committee is identifying ex­ Gorgie Paulhamus, Judi Culberson, Association (SDEA/NEA) Inte­ isting curricula and rounding out the Bob Stands, Anne Thompson, Bill grated Studies Curriculum (ISC) curriculum by creating new materi­ Thompson, Ruth Bradford, Gib Committee. Plans call for providing als where needed. They will create Rogers, Barbara Jones, Wayne Evans, workshops for curriculum training integrated studies plans for all K12 and Faith Lee. and understanding multi-cultural and disciplines. The committee is looking for ideas, multi-racial societies. Several school districts have ex­ activities and resource materials to The program is funded by the pressed an interest in the plan. The share and use as a resource file for Council for the Year of Reconcilia­ committee hopes many districts will teachers in South Dakota. Materials tion and SDEA/NEA. It is part of the adopt the K-12 curriculum. may be adopted into the K-12 Inte­ 1990-91 SDEA/NEA Strategic Plan Subcommittees throughout the grated Studies Curriculum. to achieve equity by improving hu­ state are working on this project. man and civil rights. Subcommittee chairs are Paula Long Please mail your information to: The committee's work assumes Fox, middle school curriculum; Integrated Studies that "in this global village all stu­ Margo Zephier, primary curriculum; Curriculum Committee dents have an urgent need for Deb Lucas, intermediate curriculum; SDEA/NEA cross-cultural studies and the com­ Chuck Woodard and Monica 411 East Capitol parative examination of cultural ori­ Schmidt, high school curriculum. Pierre, SD 57501 gins." Another assumption: that "ac­ Other committee members are 18 T H B U L L E T I N Books in Review

SOUTH DAKOTA HISTORICAL ject index. Suzanne Julin is no stranger to the COLLECTIONS CUMULATIVE INDEX Institute of American Indian Studies Julin, Suzanne, comp. South Da­ their auspices. and its Oral History Center. She was kota Historical Collections Cumula­ Julin warns that the early articles, largely responsible for compiling the tive Index. Pierre, SD: South Dakota most particularly those of the first Subject Index to the American Indian State Historical Society, 1989. twenty-five years and under the lead­ Research Project that includes over ership of Doane Robinson, vary one thousand oral interviews. This by Carol J. Goss widely in quality and scholarship. Index is in constant use. The organi­ Biases are apparent. However, she zation of the vast amounts of infor­ This volume provides a cumula­ advises that these articles can be fruit­ mation contained on these tapes, the tive index to the forty-one volumes ful to the scholar who verifies infor­ increased availability of this infor­ of the South Dakota Historical Col­ mation and keeps the articles' biases mation to researchers, and the effort lections series, published biennially in mind. The quality of the Collec­ to further support and enhance these by the state's Department of History tions in matters of professional re­ voices of the past all constitute a from 1902 to 1982. Included in the search and objectivity improves with significant measure of success in her Collections are a variety of articles time and they eventually evolved into efforts. relating to the history of the Northern "valuable, carefully chosen, and pro­ In the same spirit, she has made Plains generally and South Dakota fessionally edited material." The In­ accessible a great deal of informa­ specifically. The Index includes a dex includes a User's Guide, a Table tion—those attempts from South brief critical evaluation of the Col­ of Contents that lists each of the Dakota's past writers to capture the lections' editors, and the relative forty-one issues and their respective history and flavor of their times. Both merits of the articles published under articles, and a comprehensive sub- the scholar and general reader are grateful. SIMON ORTIZ by Melanie LaBorwit Ortiz is well known in literary about the creative process of writing In a strong yet somehow delicate circles. He is the author and editor of and telling stories. As Ortiz ex­ voice, writer and poet Simon Ortiz many books and numerous articles, plained, the total integration of his recounted the tale of a Grandfather including Going for the Rain, Earth Pueblo language into his narratives speaking to a child about the power Power Coming, and Song, Poetry, is more than of peripheral impor­ of words, "Let us now go out into the and Expression; and has also con­ tance. Citing Kiowa author N. Scott world and wake it up." In this way, tributed to many Native American Momaday, Ortiz reminded us of the Ortiz, a prominent Pueblo author from poetry anthologies. The University constitutive power of language. "For Acoma, New Mexico, began to speak of South Dakota was privileged to Native Americans," he said, "words about his work and about Native host such a highly esteemed artist as have a force and power for bringing American literature and these mod­ part of the series of special guest about reality, and consciousness em writers' voices. Relating personal speakers to mark the year of Recon­ ...Coyote..Maii..he creates worlds experiences in prose or waxing po­ ciliation in our state. through his acts...well, let me tell etic in the manner of a traditional Ortiz did not read from a large you; did you hear the one about storyteller, Ortiz worked his magic selection of his poetic work, rather, (well, you probably know about it on the rapt group of listeners gath­ he discussed at length the role of already)- there were these four people ered at the Native American Student language in the development of his sitting by the road..." Ortiz launched Center on November 29,1990. art, and the audience learned much continued

19 H B U T I N Quincentennial

SIMON ORTIZ grandfather not just for what he said," coct, create ourselves through lan­ CONTINUED he recalled, "but how he lived. He guage. Through words." Ortiz en­ the assembly into another wonderful had a true sense of self, he realized couraged and urged Native Ameri­ tale, demonstrating most eloquently himself in the way that he spoke... and can students to gain command of how words can impel stories and the words he lived by." He contin­ language and "thus, the world is real­ events into existence. ued, "Native Americans...without ized in our terms." Concluding, Ortiz Recalling how his childhood ex­ that belief in our language, we're not imparted some wisdom to the atten­ periences influenced his work, Ortiz certain of ourselves...and once that tive gathering. "Language in oral tra­ emphasized the capacity of faith in our words is undermined, we dition is important to what / know in well-crafted words to frame a sense let choices be made for us." He ar­ myself. We must remember that lan­ of one's self, and how important this gued persuasively, "whether through guage doesn't exist in a vacuum, it claiming of identity is for Native our own tongue or any other, it still exists because you do." Americans today. "I remember my makes a difference when we con­ CALL FOR MANUSCRIPTS QUINCENTENNIAL THE FIRST VOYAGE OF CHRISTOPHER COLUMBUS Writers, journalists, academics, and other interested parties are encouraged to submit articles and article proposals for a book to be published in the coming year on the subject of the quincentennial in 1992 of the first voyage of Christopher Columbus. The book will be an anthology covering a wide variety of related issues, the purpose being to help set straight the historical record and discuss its consequences. Some specific needs of the project are:

1) An exposition on the growth of the Columbus myth, and how it led to the creation of the Columbus Day holiday. 2) A survey of public education, and how Columbus is portrayed in schools—particularly to younger students. Special attention could be paid to the activities of "patriotic" textbook groups. 3) Issues dealing with ongoing colonialism, questions of Native American sovereignty, and the reservation system in the United States. 4) Historical environmentalism. 5) Latin American and Chicano perceptions of Columbus, with special attention to ethnic backgrounds and class questions. Special questions of the persecution of native peoples, such as in Guatemala, could be a separate article. 6) The early economics of slavery, the consequences for Africa of Columbus' voyages, and the legacy of slavery in the United States. 7) The Christopher Columbus Quincentenary Jubilee Commission itself.

The foregoing is only a partial list; all proposals will receive serious consideration. However, because of production schedules interested writers are encouraged to send their proposals or clippings AS SOON AS POSSIBLE. Preference will be given to previously published work available for reprint. All articles must trace their focus to Columbus and his legacy. Send submissions to:

John Yewell, Editor 1672 Wellesley Avenue, Saint Paul, MN 55105 Working title: "The Quincentennial: Countering the Columbus Myth" Anticipated Publication Date: Spring, 1992

20 H B U L I N News BUFFALO BILL HISTORICAL CENTER ANNOUNCES SUMMER INSTITUTE Today's spiraling interest in envi­ the nation's most durable environ­ western art aided the creation of popu­ ronmental issues will attract students, mental perceptions and values in his lar Western mythology in "Imaging teachers, scholars and others from course "The American West in Envi­ the American West." By probing art­ across the United States and Canada ronmental History." On-site studies ists' choice of subject matter, their to this year's Summer Institute in of nearby Yellowstone National Park western travels or experiences, and Western American Studies at the and Shoshone National Forest will how the public responded to their Buffalo Bill Historical Center in works, the course will question the Cody, Wyoming. From June 10 isolation of "western art" and try to through July 5, the 1991 Institute will place it among other American artis­ explore how people have historically tic efforts. related to their environment. This In "American Indians and the theme corresponds with the Histori­ Land," Dr. Ortiz, professor of an­ cal Center's upcoming summer exhi­ thropology at the University of New bition, Public Lands, Public Heri­ Mexico, will examine, through reli­ tage: The National Forest Idea. gious tests and oral traditions, how Four two-week graduate-level Indian people have viewed their re­ courses comprise the Institute's sum­ lationship to the earth. Field trips to mer offerings. The courses are di­ the Crow and Northern Cheyenne vided into two consecutive sessions reservations and the Medicine Wheel and are designed to examine various in the Big Horn Mountains will com­ aspects of the American West's bine traditional lectures with inves­ unique history. tigations of the nearby environment. In "The Twentieth Century West: Tuition is $150 for each of the Changing Patterns, People and Im­ four courses. The Buffalo Bill His­ ages," Dr. Howard Lamar, Sterling torical Center offers a limited num­ Professor of American History at Yale ber of tuition waivers and housing University, will explore the major scholarships to qualified applicants. social, economic and political events For an additional fee, participants that shaped the history of the may arrange for academic credit Trans-Mississippi West since 1900. help illustrate many of the conflicts through the University of Wyoming, His focus on the experiences of eth­ and accomplishments in environmen­ Montana State University or a uni­ nic groups and famous figures who tal history of the western United versity of their choice. became symbols of the West will States. help address the ways both writers In the Institute's second session, and artists have pictured the last cen­ June 24-July 5, Professors Carol For more information, contact tury of western life. Clark and Alfonzo Ortiz will present Lillian Turner Dr. Runte, consulting historian two additional courses. Buffalo Bill Historical Center from Seattle and research fellow at Dr. Clark, associate professor of P.O. Box 1000 the Institute for Pacific Northwest Fine Arts and American Studies at Cody, WY 82414 Studies, will review and challenge Amherst College, will focus on how (307) 587-4771.

21 H B U L I N News

THE WHITE BUFFALO AWARD RED CLOUD INDIAN ART SHOW $ 150 for the best representation and JUNE 9 THROUGH AUGUST 11 depiction of the buffalo in an historic-cultural setting. Division I - Paintings THE WKI AWARD THE NICOLAUS ROST-KOWSKI Each artist may enter three pieces, $ 100 for the most realistic rendering AWARD using any one of the following media of an American Indian on Horse­ $100 for the best abstract painting. in each: oil, tempera, casein, encaus­ back. ELIGIBILITY tic polymer, acrylic. $300 in Merit THE BONNIE ERICKSON AWARD Any tribal member of the Native Awards. $100 for the best representation of Peoples of North America (Indian, Division II - Paintings children. Eskimo, Aleut) 18 years or older. Restricted to works in water color. THE ALLAN & JOYCE NIEDERMAN SALES Each artist may enter three pieces. AWARD All works must be for sale. A fee $300 in Merit Awards. $ 100 for the most traditional paint­ of 20% of the selling price of each Division III - Graphics ing. work sold will be collected by the THE BARKLEY ART CENTER Pencil, pen & ink, cray-pas, pas­ Heritage Center to defray shipping AWARD and exhibit costs. If, in the judgment tel, crayon, wash, charcoal. Felt-pen $ 100 to the most innovative artist. of the jurors, any entry has been works not acceptable. Each artist may THE TONY BEGAY MEMORIAL purposely raised in price to avoid enter three pieces. $300 in Merit AWARD sale, they shall reject it. All works Awards. $50 in memory of Navajo artist, Tony must remain on exhibit until end of Division IV - Mixed Media Begay by Tom Woodward of Gallup, show. Works not exhibited will be For works using two or more me­ NM to the artist whose works depict placed in stands for browsing and dia in any mixed technique. Each the most explicit development of an purchase. artist may enter three pieces. $300 in Indian theme. SPECIFICATIONS Merit Awards. THE M. L. WOODWARD AWARD Division V - 3 Dimensional Works $50 for the painting, drawing or All works in the first four divi­ Sculpture, carvings, three dimen­ sketch depicting the most explicit sions must be matted or framed. NO sional works, with exception of pot­ development of an Indian theme. GLASS, please. Plexiglass OK. All THE BILL & SUE HENSLER AWARD tery, in any media. Weight limit: 100 works must be original and must have $50 for traditional representation in been produced by living artists within lbs. Each artist may enter two pieces. sculpture. the past two years. $300 in Merit Awards. THE APLAN AWARD DEADLINES SPECIAL AWARDS $100 for the outstanding young In­ In addition to the above Merit If you intend to enter artwork in dian artist, by Mr. and Mrs. Jim Apian. this show please let us know by card Awards, $2,000 has been provided THE POWERS AWARD for purchase awards. Purchase award or letter before May 1 how many $100 for the best representation of works you intend to enter in each works become part of the permanent Indian women, by William K. and division. Artwork must be at Red collection of the Heritage Center, Maria Powers. Cloud Indian School before May 22. Inc., of Red Cloud Indian School. THE DIEDRICH AWARD Firmly affix an entry form to the back THE THUNDERBIRD FOUNDATION, $250 to the young artist whose work of each work of art. $5,000 in art scholarships to be shows the greatest improvement. awarded at the discretion of the THE DIEDRICH AWARD Address all communications to judges. $250 for the best depiction of a tradi­ Red Cloud Indian Art Show, Heri­ RICH DECKER AWARD tional Sioux Indian. tage Center, Box 100, Pine Ridge, $200 for the best representation of South Dakota 57770. American Indian Heritage. 22 H B U L E T 1 N Indian Awareness Days

Don Hart Unidentified Clark Zephier

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Larisa, daughter of S. L. Hatchett Unidentified

Karen Artichoker, Lonnie Wall Swenson Samuel Necklace, Wakinya Thomas, Catherine Grey Day (Background) Daniel Necklace 23 THE Free Lance

Summer Afternoon poems by Lisa Gerth We came together like a snowfall, learning about The butterfly headed toward each other a flake at a time the yellow of the dandelions, until we blanketed each but the wind changed its other with feelings we didn't course and sent the butterfly to want to cover anyone else my shoulder. with. Now here we sit, sharing a There are no two people like summer afternoon, watching us, who have what we have. the clouds turn gray. All the You and I came from the while, the world turns silently, heavens and melted together. and my new friend and I have Our love will nourish the nothing to do. earth.

Goldfish with sequins dance exotically upstream taunting old minnows.

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