AUGUST 1992 Bulletin UNIVERSITY OF SOUTH DAKOTA

NEWS REPORT 127 (ISSN. 0024-0069) R O M T H D R C T O R

Greetings once again from the basement denizens of Dakota Hall We apologize for the delay in publishing The Bulletin for you, HOWDY we are on a semiannual basis for awhile. That should not detract from your enjoyment of our news. The University's grounds are still resplendent. Lush green grass sprinkled with orange and yellow leaves surround and highlight the beds of brilliant, multi-colored flowers. Moving amongst the splendor this fall are 70 new American Indian students. Total Indian enrollment lists 35 students pursuing graduate degrees with 208 in undergraduate studies. Increasing matriculation numbers /wmT J(d W^L reflect the value placed on higher education by Indian parents, hlm^fw leaders, and individuals who return to school When I looked down the list of student names, I wondered which one will become the WJkw t§m first Indian governor of South Dakota, the first judge in the state judicial system, or the first one to serve as a regent for higher education in our state. The potential is exciting. The University's focus on support services is critical to retention and graduation rates; we are dedicated to helping our students graduate. But part of the burden rests on the students who must seek assistance when they recognize they are encountering problems not only in the classroom, but in their temporary home in Vermillion, or with family back home. Recognition and asking for help are part of the educational process; there is no shame in that. For those of you whose relatives are attending the University, please become part of the process, give encouragement to them, and come down to participate in the many activities that take place. University education is just one part of giving our children skills to ensure future success. The other half is telling your children you love them, letting them know who their relatives are, and that we Indians have a proud history of achievement. 'Nuff said on my part, read on and enjoy. Send along your thoughts, and we will find space to print them. When you are going through Vermillion, stop in, drink some coffee, and visit.

Mitakuye Oyasin,

^ [ZM*Q^ Leonard R. Bruguier, Director

IHSTITUT*

STUDIES TM The Bulletin As of August 1992 (Issue No. 127), The Bulletin is published biannually (August and February) by the Institute of American Indian Studies at the University of South Dakota, Vermillion, South Dakota, and distributed throughout the state of South Dakota, the United States, and foreign countries. Subscription contributions are appreciated to help offset costs. Submissions of articles and other writings are welcome; please enclose a self-addressed stamped envelope to insure return of materials. Letters to the editor are encouraged but must be signed and a return address provided. Notices and announcements are published as space allows. The Bulletin is published and copyrighted by the Institute of American Indian Studies, Vermillion, South Dakota. No part of this publication may be reproduced photographically or electronically without express permission of the Publisher. Leonard R. Bruguier Publisher • Margaret S. Quintal Editor • Marty G. Two Bulls Graphic Designer Cover: Dr. Arvol Looking Horse, recipient of honorary Doctor of Humane Letters degree, University of South Dakota, Commencement Ceremonies, May 9, 1992. Photograph by Vickie Birkeland. Institute of American Indian Studies, University of South Dakota 414 East Clark Street, Vermillion, SD 57069-2390 • Phone (605)677-5209 Fax (605)677-5073 Member: Native American Journalists Association, theOral History Association, the National Museum of the American Indian, and the Western History Association. 2,500 copies of this document were printed by the University of South Dakota, Campus Copy/Graphics, at a cost of $1.63 per document. c o v R T O R Y

AWARDED HONORARY DOCTORAL DEGREE ARVOL LOOKING HORSE Arvol Looking Horse, keeper of the Sacred Pipe of the Lakota Nation, received an honorary Doctor of Humane Letters degree at the University of South Dakota's 105th spring commencement ceremonies held in the DakotaDome on May 9, 1992. Honored for his teachings of Wolakota, Dr. Looking Horse is widely respected as a spiritual leader of the Lakota/Dakota/Nakota peoples. He received the Sacred Buffalo Calf Pipe from his grandmother when he was twelve and has served as the Sioux Nation's 19th-generation pipe keeper since 1966. As pipe keeper, Dr. Looking Horse provides spiritual guidance and support to those seeking to live a religious life. University President, Betty Turner Asher, and Dr. Looking Horse, wife Carole Anne Heart, and daughter Leonard R. Bruguier, Director of the Institute of Cante Heart, University of South Dakota Commencement American Indian Studies, expressed words of Ceremonies, May 9, 1992. appreciation for Dr. Looking Horse's leadership, [At the honoring ceremony and reception following dedication, and commitment to bringing peace and commencement activities,] Harry Charger, Headman, Fool healing to all peoples. After President Asher presented Soldiers Society, gave voice to the intrinsically valuable the diploma to Looking Horse, Bruguier draped a Lakota life-style and how Mr. Looking Horse, the nineteenth multi-colored, satin star quilt around the Lakota leader's generation Pipe Keeper, stands upon his courage to affirm that shoulders. The two then left the stage and proceeded to peace and healing is occurring. The Fool Soldier Society was the area where the Ihanhtonwan Singers offered an to do good for all people. The Society renounced war as a bad honoring song to Dr. Looking Horse. At the song's method of solving problems which caused other tribesmen to conclusion the estimated crowd of 6,000 rose to their feet call them "Fool Soldiers." and applauded in appreciation and friendship. Mr. Charger presented a hair piece to Mr. Looking Horse Friends and relatives honored Dr. Looking Horse, his that represents the holistic way of life: "We are part of all that is beneath us, all that is around us, and all that is above us. Our wife Carole Anne, and daughter Cante at a reception past is our present, our present is our tomorrow, and our coordinated by Renee Sansom Flood and sponsored by tomorrows are the seven generations, past and present." the Vermillion Title V-JOM Parent Committee. Kathy Prasek, Director, Vermillion Schools Title V-JOM Program, and Jody Garrison, President, Title V-JOM Parent [The following excerpts are quoted from an article written by Vickie Committee, presented the Looking Horse family with a Birkeland (Cheyenne River) which was published in the West picturesque statue. The lhanktonwan Singers provided several River Progress. The Bulletin expresses appreciation to Ms. honor songs. [The RisingHail Singers from the Yankton Sioux Birkeland for permission to reprint her comments.] Reservation also performed at the honoring reception.] According to Mr. Looking Horse, the Pipe is for all people, Following the giveaway by Arvol and Carole Anne, Arvol all races as long as a person believes in it. Anyone can have said, "It is a great feeling to have this honorary degree from the a pipe and keep it within their family. But only the Sioux can University of South Dakota. Being a key person for the Lakota have ceremonies with the Sacred Calf Pipe. The Sacred Pipe Nation ... we need to put our feet in both worlds . . . our is very powerful; it is the center, and all other pipes are the education and spirituality will benefit our people." oq$ roots. The pipe is very sacred, for the stem represents a man, and a bowl, which is red, represents a woman. N T T U T N W BUSH FACULTY DEVELOPMENT GRANT A Bush Foundation faculty development grant INCREASES RESEARCH awarded for the summer of 1992 provided funds to USE OF ARCHIVES enhance faculty development with respect to cultural diversity. The thrust of the project is to expand accessibility to and use of research resources maintained by the Institute of American Indian Studies, the South Dakota Oral History Center, and the University of South Dakota Archives. A team of professionals, including Dr. Richmond ' jpjOUfl'CAl SCIENCE Clow, Associate Professor, Native American Studies INSTITUTE Of Department at the University of Montana (Missoula); AMERICAN INDIAN STUDIES Linda Sommer, State Archivist, Pierre; Karen THE ORAL HISTORY CENTER Zimmerman, University of South Dakota Archivist; and, .««#••:•-•• •'•••••:•••;.. Institute staff met in early June to assess the current status of the oral history and historical photograph collections and the Institute's library holdings. In the following weeks, Institute staff concentrated on inventorying, Bush grant team and Institute staff outside Dakota Hall on USD cataloging, and documenting the Oral History Center's campus. Front row, from left: Margaret Quintal (Institute materials. Administrative Assistant), Lee Christensen, Bruce Chandler, As the summer project comes to a close, dramatic Karen Zimmerman, Richmond Clow; back row: Linda Sommer, Leonard Bruguier (Institute Director), Leo Bakeberg. changes are evident in the overall operations of the Center. Thanks to the expertise and cooperation of the University's Computer Consulting Services staff, especially Catherine Flum (User Services Manager) and Lisa Schoenfelder (Computer Support Specialist), Institute staff was trained to develop databases specifically suited to the Institute's and the South Dakota Oral History Center's needs. Jim Wilson, summer workstudy staff who begins master's degree studies in English this fall, provided the ballast by putting specialized computer training to use with his extensive computer know-how to develop databases for the oral history collections and the Joseph H. Cash Library Collection. The result of Wilson's efforts in designing these computer storage and retrieval systems not only increases ease in accessibility to the archival data but also aids in preservation of these historical Institute staff, Oral History Center, Dakota Hall 18. First row: materials. Toni Jensen, Stephanie Odland; second row: Denise Casillas, Leo Bakeberg, another member of the summer Cheryl Nelson, Leonard Bruguier; third row: Leo Bakeberg, Jim workstudy staff and a USD Mass Communications Wilson, Bruce Chandler. student, worked as a member of the Bush team in the oral Photographs by Mark Hennies, USD Photographic Services. continued on next page N T T U T N W

history and library collection phases of the project. Of special importance is the cataloging and abstract work done by Bakeberg. Due to sporadic funding cycles in the past, much was left undone. This summer's collection inventory revealed that nine hundred tapes of the Center's holdings had not been cataloged or abstracts compiled; therefore, hundreds of voices on various topics were not indexed nor available. Russ Flood, who begins undergraduate studies at USD this fall, joined the Institute staff mid-summer and, along with Bakeberg, continues the cataloging and abstract documentation. This phase of the project will continue throughout the next year, adding to the Center's growing collection. Bush grant team members, Oral History Center, Dakota Hall Cheryl Nelson, summer workstudy staff and a Master's 18. Clockwise at left: Karen Zimmerman, Leo Bakeberg, of Selected Studies degree candidate, worked intently and Richmond Clow, Bruce Chandler; at right: Linda Sommer. diligently with Karen Zimmerman to organize and conserve the Institute's and USD's historical photograph collection. Nelson is also completing a bibliography of American Indian-related publications and an inventory of Indian Studies curricula from across the United States and Canada. Toni Jensen, a senior English and theatre major, worked at the Institute during the summer before returning to undergraduate studies and assuming Editor-in-Chief duties at the University's newspaper, The Volante. Toni led the inventorying and cataloguing of the Cash Collection, assisted by Bakeberg, Chandler, Wilson, Lee Christensen, and Stephanie Odland. Wilson's newly-designed database of 4,000 volumes provides documentation of these holdings. Dr. Frederick J. Dockstader, nationally-recognized scholar and historian, will serve as collections consultant. The professional advice offered by Clow, Sommer, and Zimmerman is invaluable to the Institute's planning for sustained operation of the research facilities and future growth. By summer's end, a comprehensive plan will provide direction for conservation of the tapes and reels, including a collections' acquisition and management philosophy, a policies and procedures manual, and a training guide. By the end of the spring 1993 semester, all faculty will be informed of the Center's research potential and will have an opportunity to avail themselves of the South Dakota Oral History Center's archival holdings. Institute staff, Oral History Center, Dakota Hall 18. Jim Wilson This project could not have succeeded without the (seated), Bruce Chandler (standing). funding provided by the USD Bush grant, the guidance of continued on next page N T T U T N W

The initial development team responsible for the survey and conducting the seminars is comprised of USD Bush Grant professors James Allen, Wayne Evans, and Claudia continued from page 5 French. As interest grows, new faculty members will be added to the team and asked to assume seminar duties the professionals Clow, Sommer, and Zimmerman, and the following semester. Outgoing team members have the dedication of the Institute's summer staff. The Institute option of reducing their involvement but are encouraged gratefully acknowledges these significant contributions to to remain on reserve as members of a resource bank for the University, the state, and researchers worldwide. faculty research consultations and as visiting classroom • • • lecturers. A second thrust of the project utilizes a development The Bush grant has ignited the development of the team of faculty members to design and distribute a survey South Dakota Oral History Center. But, much work to USD faculty assessing the faculty's current knowledge remains. Lack of fulltime staff, space constraints, and and understanding of the Institute's and University's replacement equipment needs are on-going concerns. archival holdings. Results from this survey will determine The summer project, however, provides impetus for topics for faculty training in collections use and emphases exploration of new opportunities and stable funding for for faculty colloquia exploring cultural diversity. one of the nation's historical treasures, G^ RESEARCHER'S GUIDE TO THE ORAL HISTORY CENTER

Research Project (AIRP) contains 1,240 taped By Bruce Chandler interviews, 90 percent of which were gathered in the field Research Assistant between 1967 and 1973. One of seven original university oral history projects funded by the Doris Duke [Mr. Chandler, a junior at USD majoring in English and Foundation, each project's primary goal was to collect the theatre with a playwriting emphasis, is a member of the history of the American Indian people from their Institute of American Indian Studies staff responsible for perspective. implementing this summer's Bush Foundation grant. He researched, wrote, and produced the radio program, Voices of Recorded on "Sony-O-Matic" wood and metal South Dakota, which aired on South Dakota Public Radio last reel-to-reel tape decks (state of the art for the 1960s) fall. The series utilized interviews from the oral history interviewers Dr. Joseph Cash, Dr. Herbert T. Hoover, collection and was narrated by Institute Director, Leonard R. and others, spent the summers criss-crossing reservation Bruguier.] lands talking to, listening to, and recording the wisdom The Institute of American Indian Studies oversees and essence of the Dakota, Lakota, and Nakota people of one of the largest oral history collections in the United the upper-Midwest and Canada. States. Located in Vermillion, South Dakota, on the In 1970, Dr. Cash received funding from the South campus of the University of South Dakota, the Oral Dakota State Legislature to begin the South Dakota Oral History Center's tape collection of nearly 4,000 History Project (SDOHP). For the SDOHP, interviews interviews, is second in size only to the holdings at were recorded in every county in South Dakota, Columbia University. specifically with South Dakotans who recalled events The Oral History Center is a combination of two before and around 1900. Drs. Cash, Hoover, Stephen distinct collections: the American Indian Research Ward, Gerald Wolff, and other researchers from the Oral Project and the South Dakota Oral History Project. The first of these two collections, the American Indian continued on next page N T T U T N W

alphabetical order with tape numbers listed under each particular subject. For example, the 1862 Sioux Uprising Researcher's Guide in Minnesota is listed under the subject heading, continued from page 6 "Uprising of 1862," and sixty tapes are listed by number History Center, amassed a collection of over 2,450 taped under that heading. In searching for information, a researcher uses those numbers, finds the numbers in the interviews between 1973 and 1977. Oyate volumes, and then reads the abstracts (as in the Grants from various sources over the next few years case of the above-mentioned tape MS 804 with Lottie funded the transcribing of both collections, beginning Goodthunder), to get a feel for the interview. with the AIRP. Today, 85 percent of the AIRP has either a final or a roughdraft transcript. Unfortunately, as • A slight problem arises in using the large Oyate funding became exhausted, only a quarter of the 2,450 volumes, primarily due to lack of funding. At the time of SDOHP tapes were transcribed. In most cases, however, the creation of the indexes, the staff intended to compile both collections still contain the interviewer's original a subject index, but only enough money remained to hand-written field notes which are invaluable if a tape is index the interviews by tribe. Therefore, the tapes are not not transcribed. listed in numerical order, which requires researchers do a little more digging to find the corresponding abstracts. The South Dakota Oral History Center published a The subject index to the AIRP came several years later. research guide to both collections. The American Indian Fortunately, the thousands of abstracts written for each Research Project guide is titled, Oyate lyechinka interview were recorded quite thoroughly and Woglakapi: An Oral History Collection, Volumes I-IV, consistently, making the subject index invaluable. American Indian Research Project, The University of South Dakota, Institute of American Indian Studies, As with the AIRP, a set of five volumes was published 1970. Interviews in these four volumes are indexed by for the SDOHP titled, The South Dakota Experience, An tribe with each individual interview assigned a Oral History Collection of Its People, Volumes I-V, South permanent number which corresponds to the same Dakota Oral History Project, Pierre and Vermillion, number for the tape and transcript. Each interview has a 1972. Again, with enormous effort, thousands of abstracts brief abstract of subjects discussed on the tape. For were written for each tape, for example: example: Costain, George MS 202 Goodthunder, Lottie MS 804 Subjects: Early settlement of Turner County, 1 873-1900; Huron College at turn of the century; His Subjects: Living conditions in "old days," children role in the origin of Mt. Rushmore; Editor of Huron were taught to respect elders; Strong discipline; Both Weekly World, early 1900s; Richard's Primary Law, parents maintained discipline; Strong religious training; Coe Crawford; Peter Norbeck; Campaign against Parents abrogate duties today; Community spirit; Old saloons; Music business, 1900s-1920s; Huron and games; Clothing made from deerskin and buffalo hide, World War I; Reactions to Roaring 20s and to the New baby clothes; John P. Williamson and T.L. Riggs; Deal; Struggles over Huron Arena, 1930s and state Missionaries helped move women after 1862 Uprising; capitol, 1900s. Indians treated as prisoners after the Uprising; Indians gave up crafts, etc., to listen to white man preach about Huron (Beadle County). June 21 and 30, 1971. "real" God; Work in government factory; Depression Recorded by Paul O'Rourke. days hard; Punishmentfor speaking Indian language in No subject index exists to date, but with some school; Reminiscences of Granny Weston. searching, it is clear from the abstracts that an incredible Flandreau, South Dakota. Summer 1972. amount of information is contained in this rarely-utilized Recorded by Vince Pratt. collection. It is helpful to know that most of the men and In 1979, the South Dakota Oral History Center women who gave interviews averaged in age from 60 to published a separate subject index to the Oyate volumes 80 years and were asked specific questions by Cash, titled Index to the American Indian Research Project, The Oral History Center, 1979. Subjects are listed in continued on next page 7 N T T U T N W

and interviewer—all with just a few key strokes. Formerly stored on eighty-five, 5-1/2 inch floppy disks, thousands Researcher's Guide of entries representing years of work literally were (in a continued from page 7 matter of weeks) taken apart, edited, and re-arranged, creating one of the most useful databases on the USD Hoover, and Ward. These topics include: coming to campus. America from Europe; homesteading; growing up in a sod By the end of 1992, the database will enable a house; relations with Indians; life as a cowboy; European researcher to enter a subject heading, bring up a report of ethnic groups and the communities they established; every tape referenced to that subject, and then living conditions from 1880 through 1900s; World War I; electronically flip through abstracts. Scores of tapes are Women's suffrage; living conditions during the scanned in a matter of minutes, and then out of sixty Depression of the 1930s. tapes, for example, the ten or so which best address the Indexes to both the AIRP and the SDOHP are specific research topic are identified. At this point, available through inter-library loan and are accessible on written transcripts are retrieved for a full reading and the PALS Network (Project for Automated Library desired copies made. Systems) at any major library or through assistance of a One of the Center's short-term goals is to publish a reference librarian. It is important to note that tapes and subject index of the SDOHP. The key to this summer's transcripts cannot be sent through the inter-library loan work, and the indexing to this point, is the years of work system—only the indexed volumes. by Suzanne Julin. Suzanne worked at the Oral History Persons interested in obtaining data from the South Center from 1971 until 1982. She wrote nearly all the Dakota Oral History Center may write or call the tape abstracts for both collections, as well as the subject Institute of American Indian Studies for further index to the AIRP. Suzanne also compiled the South information about the Center's policies and procedures Dakota Historical Collections Cumulative Index for the governing researcher access, costs, and applicable South Dakota State Historical Society in 1989. Her restrictions. Once specific interviews are identified, expertise in creating these huge works required years of transcripts, when available, may be photocopied and extremely hard work. The subject terms Julin created for mailed; copies of tapes also may be acquired on a limited these complex and unique oral histories, have been and basis. Researchers are encouraged to arrange on-site visits continue to be the foundation for the Center's database. to the Center which is open during the week from 8 a.m. The newly-created database is a valuable management to 5 p.m., or evenings and weekends by appointment. tool for preservation of the collections and is designed to These collections owe a large debt to Drs. Cash and grow, saving the voices of future generations. &£ Hoover. As the Institute staff works under a Bush Foundation Grant this summer, we are continuing where they, and other scholars, left off. It is apparent these individuals had a vision of how the Oral History Center would operate as a research center a hundred years from now. These scholars/historians knew the history and the people of South Dakota, and what kinds of questions to ask and how to ask them. As changing Institute staff indexed, transcribed, and wrote abstracts of the tapes, an established, workable method was in place—a system that is followed today, some twenty-five years later. y A major impact of the Bush grant funding is the completion of a computer database combining the AIRP and the SDOHP files. The entire 4,000-tape collection now can be searched by subject, informant, tape number, 8 B O O K R V W WHATEVER IT TAKES: The Autobiography of General Lloyd R. Moses Moses, Lloyd R., Whatever It Takes, Vermillion, SD: Dakota Press, 1990.

by Toni Jensen USD in the fall of 1927, where he experienced higher education, fraternity, and military life for the first time. [Ms. Jensen is a senior majoring in English with a minor in From his college days of ROTC duty, Moses went on theatre at the University of South Dakota. She is a member to active duty in the regular army. He helped train troops of the Institute's summer staff and this fall assumes duties as Editor-in-Chief of USD's newspaper, The Volante.] to fight in World War II before he went to Europe to Through the battlefields of Korea to the plains of serve. South Dakota, the autobiography Whatever It Takes His postwar assignment took him overseas to Japan travels the path of U.S. Army General Lloyd R. Moses. where he commanded the troops at Camp Loper, near The journey's twists and turns reveal the horror and Sendai. Shortly before his arrival, a riot had broken out at humor of a soldier's life. Though the journey is long, the the segregated camp. "The camp was sharply divided storyteller chooses a straightforward path that cuts between the black and white units, the two camps as it through the events of a lifetime with precision and were, existing side by side.... This was at a time when finesse. the armed forces still had racial segregation. It was a wasteful, demeaning and unsatisfactory use of Moses was born in 1904 near the Rosebud manpower." Reservation, South Dakota. He spent much of his childhood outdoors, hunting, playing, and working. The Moses started sports and recreation activities, and family traveled from settlement town to settlement town construction projects, that were not segregated. The units before building a home near White Thunder Creek. built ball diamonds, boxing rings, tennis courts, and a chapel. "I thought that if the men participated in building As a young boy living in the White Thunder Creek these facilities, which were for all units, they would also area, Moses started a friendship with a Sioux man named use them." His plan seemed to work, as the chapel and Scoop. Although Moses was part Sioux, he did not speak the sports facilities were used frequently by men of all the language, and Scoop did not know much English. faiths and color. Scoop was a family friend who visited often, and the two began to communicate despite the language barrier. While commanding troops in Korea, Moses faced a Scoop taught Moses a little of the Sioux language and more humorous cultural dilemma. "... I inspected the much about Indian ways. Colombian Battalion by companies, as was done with every unit while in reserve.... During this inspection I Moses said relations between Indians and non-Indians made the odd discovery that one man had a shrunken in the area were good. "No one searched for ethnic head. I learned later that the company commander and harmony, or even thought of it, then. Everyone knew first sergeant expected a confrontation, but I decided, I that the Indians were aboriginal to this land and that believe correctly, to merely note the relic, ask the man a they were certainly not in a minority. Each helped the few questions about how he was getting along and go on other with what he had." with the inspection as if I saw shrunken heads every day." His boyhood experiences with different cultures His humor and tolerance served him well during his helped to shape his later views as he entered a segregated tour in Korea, where the fighting was close and the stakes military. The road to the military took a few turns were high. "War in any place is a nightmare, but the through the open fields of cattle ranges, through the halls battle for outpost positions in Korea was savage. Hot food of the Colome, South Dakota, high school, and on to the University of South Dakota in Vermillion. Moses entered continued on next page A job opportunity at his alma mater provided the light at the end of the tunnel. Moses and his wife, Ruth, retired Whatever It Takes to Vermillion, where the general had problems adjusting continued from page 9 to civilian life. "To me, the people in Vermillion lacked reality and had an out-of-focus view of the world. People was a rarity and water was scarce.... Sanitary conditions roamed about, out of step and uniform, with no one in were marginal. Evacuation of the wounded was extremely charge." However, when he accepted a job at the difficult because of the terrain and exposure to enemy University's Institute of Indian Studies, he once again view and direct fire. Except in emergency, all movement had a chance to lead and to "do something useful." and work was done under the cover of darkness. Life on During his seven-year stint as director of the Institute, an outpost was ruled by where the next shell fell. The Moses worked to add Indian-related courses to the coppery smell of blood, sweat and fear was ever present." curriculum. He and his staff started the Institute's Despite the nightmarish conditions, Moses valued the newsletter; Indian student enrollment increased, and experience he gained and the people he served with. grade point averages and class attendance improved. Upon leaving Korea, he said, "Hard as it is to believe, I Throughout his life, Moses served the people of his had enjoyed my work." community, regardless of race or religion, whether they Moses finished his career commanding the Fifth U.S. were students at a South Dakota university or infantry Army, where he was in charge of a thirteen-state area of soldiers in Korea. His path led him on a diverse journey National Guard, Regular Army, ROTC, and other units. to all corners of the world. Through the twists and turns Retirement age came, despite the general's willingness to of each side road, he remained fair and straightforward, serve more years. "I tried not to think of retiring. When I using "whatever it took" to meet the challenge head on. did, I viewed the future dimly as if by night from very far away."

A limited supply of the following publications is available; write or call PUBLICATIONS the Institute of American Indian Studies. BACK ISSUES AVAILABLE

Politics & Planning in a Dakota Community, Program and Proceedings, 1960 Ernest Schusky $ 3.00 Theme: The Indian and State Government 6.00 Factors of the Persistence of Peyote, Progress Report of Indian Community Action Wesley Hurt 3.00 Projects, 1968 3.00 The Pharmacology of Peyote, Study paper on Indians and American Government, F. E. Kelsey 3.00 Eugene W. Kimmel 3.00 Urbanization of the Yankton Indians, Study paper on Indian Tribal Officers, Wesley R. Hurt 3.00 Franklin D. Ducheneaux 3.00 Annual Conference Report on Indian Affairs, Study paper on Parliamentary Procedures, 1969 Report of Papers Presented at the Spring Ira Grinnell 3.00 Conference, 1979 Theme: Relationships Between Education and the Sioux, People and The Land 8.00 Herbert T. Hoover, Editor 6.00 Symposium on Indian Education, 1974 5.00 Ptebloka Tales from the Buffalo, cartoon selections by Back issues of The Bulletin are also available in limited Marty Grant Two Bulls 3.00 quantities for $2.50 each. All prices include postage and handling within the United States. 10 A M R I C N N D I A N A U M N I

CONGRATULATIONS, «Z3° TERRILL LYNN MULLER Terrill, a Santee Sioux, was adopted as an infant and grew up in Texas. She came to South Dakota to study GRADUATES! Indian law at the University of South Dakota and received the Juris Doctor degree in May. Since arriving, THOMAS C. GANNON Terrill located members of her natural family. A single parent raising her year-old daughter, Kaitlin Dale, Terrill A member of the Cheyenne River Sioux Tribe, Tom plans to be involved in practicing law for Indian people. received a Master of Arts degree in English in May. He She was active in the Native American Law Students and wife, Cathy Ann, currently concentrate on baby Association and The Tiospaye Council at USD, and in daughter, Emma Marie, and getting a good night's sleep! the Veterans of Foreign Wars Ladies Auxiliary, Post Tom is also "putting my life's work on floppy disks and 8787, in Texas. completing a 'desk-top publishing' edition of his Selected Poems."

V i 53= DOUGLAS R. PHILBRICK

Board for the Counseling Department, member of the •^—* Non-Traditional Club, and the Alcohol and Drug Abuse y ' SP ELIZABETH M. POITRA Studies Student Association (AD ASS A). A May 1992 graduate with a Bachelor of Science degree in Elementary Education/Special Education, E±9° YVONNE LOEFFLER Elizabeth currently teaches in an American Indian/ French language school in Minneapolis, Minnesota. A Yvonne, Crow Creek Sioux, shares the fulfillment of member of the Turtle Mountain Band of Chippewa, graduation with daughter, Yvette. This spring, Yvonne Elizabeth plans to continue working among Indian received an Associate Degree in Nursing from USD and children. She was a member of The Tiospaye Council Yvette was graduated from Lincoln Senior High School while a student at USD, and she enjoys playing softball in Sioux Falls. Yvonne's plans include working in the and camping. health field with the elderly and handicapped, especially Indian people. Yvonne enjoys reading about many topics; but, for now, she is concentrating on studies for the state [Those graduates profiled returned completed USD Graduate board examination and being Mom to Lorenzo, Gordie, Survey forms. If you are a recent graduate and would like to have Yvette, and Yvonne, Jr., and grandmother to her your profile included in future issues, please contact the Institute.] grandchildren. 11 M RICA N INDIAN A U M N I MORE CONGRATULATIONS! MORE GRADUATES! CLASS OF DECEMBER 1991 Ann Marie Amiotte, Vermillion, B.A. Ann Marie Mullen Ertz, Parker, Ed.D. Pablo Antonio Garcia, Rapid City, Ed.D. Roy Frank Janisch, Sisseton, M.P.A. Douglas R. Philbrick, Mesa, Arizona, Ed.D. Sandra Lee Pierce, Yankton, M.A. Robert Louis Stands, Wood, B.S. Clement Anthony Zephier, jr., Marty, B.A. CLASS OF MAY 1992 Judith Kay Ami, Ft. Totten, North Dakota, Ed.D. Kimberly Star Cournoyer, Bismarck, North Dakota, B.M. Lynda J. Earring, Kyle, Ed.D. William Raymond Frank, Jr., Firesteel, M.A. Vincent Edward Furrey, Sioux Falls, M.D. Thaddius Scott Mooney, Minneapolis, Minnesota, B.S. Gina S. Moyer, Sioux City, Iowa, B.A. Doyle Curtis Pipe On Head, Oglala, B.S. Lilybell A. Redlightning, Horton, Kansas, B.S. Yancey Paul Smith, Kennebec, B.S. Daniel Lawrence Tracy, Vermillion, B.S.

NOTES: Phil Hogen (JD 70), former U.S. Attorney for the District of South Dakota, appointed Director of the Department of the Interior's new Office of American Indian Trust by Secretary of Interior Lujan. Barbara Snellgrove Sokolow (BFA 83) and Gary Sokolow (JD 88), live and work together in Martin; Barb assists with office responsibilities for Gary who is State's Attorney for Bennett County. Both are involved in reconciliation efforts in the Martin/Bennett County area. Roberta "Robbi" Ferron (MA 73, JD 76), currently serves as Associate Director of the Equal Employment/Affirmative Action Office, University of Washington, Seattle. Kevin Locke (MA 77), Wakpala, Lakota traditional flute player and hoop dancer, appointed by Governor George Mickelson to serve on the South Dakota Arts Council. Emil Goodteacher, appointed Native American coordinator at the Human Services Center in Yankton. Lionel Bordeaux (MA 71), recipient of the National Education Association's Leo Reano Memorial Award in recognition of his leadership in resolving social problems of American Indians and Alaskan Natives. Arthur McDonald (Ph.D. '66), celebrated graduation successes with his children, J. Douglas McDonald (Ph.D. '92), and Karla McDonald Billy (B.S. '92), during USD's summer commencement ceremony. Art, now president of Dull Knife Memorial College in Lame Deer, Montana, was one of the first two graduates from the USD psychology doctoral program in human factors and is the first American Indian to receive a Ph.D. from a South Dakota post-secondary institution. Doug, a former graduate assistant with the Institute of American Indian Studies, received his doctorate in clinical psychology and joins the University of North Dakota psychology department as an assistant professor following a year supervising psychology graduate students in a rural minority mental health program at Dull Knife College. Karla will enroll in graduate studies in community agency counseling at the University of Montana (Missoula) this fall.

12 u N V R T Y N W FREDERICK J. DOCKSTADER RECEIVES HONORARY DOCTORATE Anthropologist, art professor, and noted authority on of Science. Song of the Loom, his latest book, won the American Indian art, Frederick J. Dockstader (Oneida) Western Heritage Award, the silver medal at the annual was presented with an honorary Doctor of Humane Leipzig Book Fair, and the Art Director s Award. He is Letters degree during spring commencement ceremonies an active contributor to the Encyclopedia Britannica, at the University of South Dakota. In making the award, many journals and research publications, and has been an John A. Day, Dean of the College of Fine Arts, advisory editor of the Encyclopedia Americana since commented: 1960. It is an honor, both personally and professionally, It gives me great pleasure to present Dr. Frederick J. to present Dr. Frederick J. Dockstader for an honorary Dockstader, a widely-published and well-respected expert Doctor of Humane Letters. on Native American art and an early and ardent supporter Dockstader received his bachelor's and master's of Oscar Howe. Dr. Dockstader s long and distinguished degrees from Northern Arizona University, and a Ph.D. career involves both education and Native American art. from Western Reserve University in 1951. A juror for the Mostrecently, he served as DistinguishedVisitingProfessor Northern Plains Tribal Arts in 1989, he inaugurated the at Arizona State University. In addition to extensive Oscar Howe Memorial Lecture series held annually on involvement as a consultant, juror, and author in the field the USD campus in conjunction with Northern Plains' of Native American art, he has served as Director of the activities that same year. Dr. Dockstader will serve as Museum of the American Indian in New York. collections consultant for the Institute's Joseph H. Cash In recognition of his outstanding accomplishments in Memorial Collection of books on mining, Indian issues, the field of anthropology, Dr. Dockstader was elected as frontier history, and western literature, G^ a Fellow of the American Associationfor the Advancement PROFILE: NICK PROFILE: DENISE METCALF CASILLAS Nick was born at Rosebud, South Dakota, and An enrolled member of the Cheyenne River grew up in the Two Strike community on the Rosebud Sioux Tribe, Denise was raised in the Thunder Butte Reservation where his family still lives. He attended area and graduated from Eagle Butte High School. grade school at St. Francis and was graduated from Denise is an alumna of the Upward Bound program Todd County High School. A USD Upward Bound and served as an Upward Bound counselor this participant through the INMED (Indians Into summer at the University of South Dakota. She Medicine) program, Nick enrolled at the University enrolled at USD in the fall of 1991 and is pursuing in the summer of 1990. Now a junior, he continues studies in criminal justice. In the spring of 1992, studies in math and psychology, working towards a Denise was selected to serve on the Program Council career in counseling. In January, 1991, Nick was where she co-chairs the Big Pals - Little Pals commit­ appointed to fill a vacancy on the Student Association; tee. A member of The Tiospaye Council, Denise will in February, he was elected for a one-year term and share her work-study time this year between the currently serves on the Students' Rights and Affairs Institute and the Student Counseling Center's Committee. This year, Nick also will serve as a peer Minority Peers Counselors Program. Her mother, helper with the Department of Drug and Alcohol stepfather, sister, and two brothers currently live at Abuse's HELP program, G^ Ash Creek on the Cheyenne River Reservation. &J$

13 u N V R T N W TALENT SEARCH PROJECT BRINGS COLLEGE OPPORTUNITIES TO SOUTH DAKOTA RESERVATION HIGH SCHOOL STUDENTS "Talent Search," a project funded through a U.S. Department of Education grant, encourages low-income and prospective first-generation college students to consider college opportunities while attending high school. Trained educational counselors assist students in completing admissions and financial aid applications. Six South Dakota residents serve as Educational Talent Search counselors for the University of South Dakota program. Named as counselors are Vincent "Rocky" Thompson of Fort Thompson, Donna Rae Petersen of Ridgeview, David Brushbreaker of Rosebud, Lorraine Rousseau of Sisseton, Gina Stover of Vermillion, and Irma Maldonado of Wanblee. Front row, from left: Gina Stover, Vermillion, and Donna Rae Thompson serves as the Talent Search counselor for Petersen, Ridgeview; back row: Lorraine Rousseau, Sisseton, the Crow Creek/Lower Brule Reservation, located at rma Maldonado, Wanblee, David Brushbreaker, Rosebud, and Lower Brule High School. He previously worked as a Vincent "Rocky" Thompson, Fort Thompson. consultant for Indian education at Crow Creek and was director of elderly programs for Lower Brule. In 1991, Thompson was graduated from Sioux Falls College and Brushbreaker, who attended Sinte Gleska University earlier received an Associate of Arts degree at Sioux in Rosebud before graduating from Huron University in Empire College, Hawarden, Iowa. He has also worked as 1991, is the Talent Search counselor for the Rosebud a director of Indian Action at Lower Brule, as activities Reservation. He earlier worked as a recreational assistant director at Crow Creek High School, and served as the on the Rosebud Reservation, was a child care worker at assistant director of the Native American program in Our Home Rediscovery in Huron, and was a counselor Huron. for the Little Hoop Treatment Center in Rosebud. Petersen serves the Cheyenne River Reservation at Rousseau, a 1979 graduate in Criminal Justice from Eagle Butte High School. She has worked as a director for the University of South Dakota, serves the Sisseton/ land and natural resources, as an agriculture development Wahpeton Reservation at the Robbie Center in Sisseton* specialist, social program planner, and public relations She previously served as Chief Judge for the Sisseton/ officer for the Cheyenne River Sioux Tribe. She also is an Wahpeton Sioux Tribal Court from 1981-91, was a instructor for "Goals Unlimited," a Vocational Equity/ family therapist in Sisseton, and a Talent Search Single Parent program offered through the Northwest counselor at USD in 1979-80 under a former program. Area Multi-District at Lemmon. Petersen attended Stover, Talent Search assistant director with the USD Cheyenne River Community College at Eagle Butte and Trio Programs office, also serves the Yankton Reservation was graduated from Northern State University, area. She was a school counselor for Wyoming Indian Aberdeen, in 1991. continued on next page 14 u N V R T Y N W

Junior High School from 1990-91, an elementary school Maldonado serves the Pine Ridge Reservation at Little teacher at Rockyford (South Dakota) Public School, and Wound School in Kyle. She has worked as a part-time served as a teacher-counselor for the Upward Bound instructor and counselor for Sinte Gleska University, program at Black Hills State University, Spearfish. Stover Rosebud, and Oglala Lakota College, Kyle. Maldonado received an Associate of Arts degree from the Institute of also served as a counselor for the unemployed at the American Indian Arts in Santa Fe, New Mexico, a Denver (Colorado) Indian Center. A graduate of the bachelor's degree from Black Hills State University in University of Colorado, she is pursuing master's degree 1983, and a master's degree in Educational Psychology studies at Oglala Lakota College, G^ and Counseling from USD in 1990.

UPWARD BOUND AWARDS BANQUET

Upward Bound completed the 1992 summer component with an awards banquet on Friday, July 24. PROCLAMATION Dr. Archie Beauvais, Sinte Gleska University, served as the guest speaker. Dr. Beauvais, a participant in the first WHEREAS, three Trio Urograms instafteto at the \Jniversity of South DAkotA will Join the E&ucAtionAt USD Upward Bound program in 1966, acknowledged the Opportunity Programs arourtb the country in the national importance of Upward Bound in his academic training celebration of Trio T>A^ on Saturosy, Tebruar\\ 29. 1992; arte which includes bachelor's and master's degrees from WHEREAS, the VSD TrioVrograms are an mtegrti part of the education of low-income youths anb aouits at the Northern Arizona University and a doctorate from University: an*> Harvard University. WHEREAS, Trio Programs at VSD hAve provi>et> fnv«lv&bW cbucAtionAl Assistance to University Xrisaovant&geb Over 150 students, parents, and guests attended the stUOents for more than t wen tu,-five years; ano awards ceremony which was held at the Coyote Student WHEREAS, in the provision of service. Trio Programs Center on the University of South Dakota campus. Assist over noo participants a year by provibmg inva\\*ah\e information on colleges ant> financial ait* resources, as well as Eighty-seven students participated in the 1992 summer ACAfconic support to students en$agct> in secondary ant> post seconb&ry et>v«cAtionAl cnt>eAvors: program—the largest group in USD's 2 7-year history. NOW. THEREFORE, I, the President of the Vniversitvf of During the six-week session, students participated in a South t>AkoiA,£o herebvj proclAim Frii>A*j. february 2i*» 1992 AS "TRIO DAY' At the Vniversitvf of South tukotA, Ant> CAII upon variety of activities including field trips to Omaha, <*M the faculty, staff. Ant? stv&>enfs to |oin me in support ante ApprectAtion of the TRIO ProgrAH^s At the Vniversing, AS these Nebraska, and Minneapolis, Minnesota. Academic importAnt pro5rA>ns serve to motivAtc stUbents to pursue the classes were offered in chemistry, biology, algebra, and furthertn5 of their ebuCAtton. English. Students participated in group and individual

.3/r.->.. *•>•-'• post-secondary counseling and advising sessions, and a *<«& Ik MMM^ Betftj Turner Asher, President Vniver'sity of South DAkotA review of their 1991-92 academic year achievements. fehruary 19. 1992 In 1992-93, Upward Bound will employ a full-time coordinator to serve the Pine Ridge and Rosebud reservations. The program will serve up to one hundred students during the academic year, &J$ Proclamation: TRIO Day

15 u N V R T Y N W USD FOUNDATION SCHOLARSHIPS AVAILABLE FOR AMERICAN INDIAN STUDENTS Several academic scholarships are available for American Indian students attending the University of South Dakota. Additional information is available from the Foundation office, the Minority Financial Aid Director, and the Institute's offices.

Anonymous Native American Scholarship Anita Van Dyke Eells Miller Fund Essay Competition This endowed fund was established by Reverend The donor of this scholarship provides first, second, Richard S. Miller and his wife, Anita Eells Miller. third, and honorable mention awards to freshmen, Reverend Miller is an Episcopalian priest who serves as a sophomore, and junior students who submit winning minister to Indian people. Earnings generated from this essays on the topic, "Why did you begin college and what fund are available to provide emergency grants to do you expect to accomplish in the world by graduating students with financial needs. from the University of South Dakota?" The competition is held annually at the beginning of the spring semester.

Claudia Maxine Henry Andrews Persons wishing to contribute to the above scholarship funds, or to Living Memorial Scholarship establish an additional scholarship to assist American Indian students, are invited to contact the USD Foundation Office or the Institute of This award was established by Mrs. Andrew's children American Indian Studies. &q$ to honor her on her eightieth birthday. The earnings from this endowed account provide annual scholarship support to American Indian students currently enrolled ESSAY COMPETITION at USD who maintain an above-average grade point but ANNOUNCES AWARDS who may not be able to continue their education without Sebastian LeBeau (Gettysburg) earned first place financial assistance. honors and a $1,000 scholarship award in the 1992 Native American Scholarship Essay Competition. The Rosebud Yellow Robe Scholarship Second place and a $500 award went to Michael Marjorie Weinberg-Berman established this award in Osborne (Vermillion) with Mike Dillon (Mission) 1989, in honor of her friend, Rosebud Yellow Robe, to receiving third place and a $300 scholarship. Honorable celebrate Ms. Yellow Robe's award of an honorary mention scholarships of $ 200 each were given to Tracy doctoral degree from USD that same year. The earnings Arobba and Dawn Gaikowski of Vermillion and generated from this endowment provide a direct stipend Jonathan McGhee, Sisseton. Winners were announced to a currently-enrolled American Indian student to cover and presentations made by Institute Director, Leonard expenses related to attending the University of South Bruguier, at the Native American Cultural Awareness Dakota. Days wacipi held in the DakotaDome during April. Awarded annually in the spring, American Indian The Cato Valandra Endowed Scholarship freshmen, sophomores, and juniors currently enrolled Established in honor and memory of Cato Valandra, at the University of South Dakota are eligible to enter longtime director of the Institute of American Indian the competition. Provided through an anonymous gift Studies, earnings from this endowed account provide to the USD Foundation, students submit a support to a junior or senior American Indian student three-hundred word essay; a panel of USD professors with a cumulative grade point average of 2.5 or higher. and staff selects the winners, G^

16 u N V R T Y N W

influences on the world, and to accept that these two, vital COLLEGE OF FINE ARTS cultural forces will continue to contribute to our national SPAIN AND THE AMERICAS: PAST, identity." Events include panel discussions; lectures on PRESENT, AND FUTURE contemporary Native American fine arts, Mexican art Christopher Columbus's voyage of 1492 initiated 500 history, and modern and contemporary Spanish art; an years of encounter and interchange between Spain and Hispanic film festival; art exhibitions on Spanish the Americas. In observance of the Year of the Indigenous architecture, photographs of Meso-America, Mexican People and the Columbian Quincentenary, the College of masks, drawings from Spain, and The Submuloc Show/ Fine Arts is coordinating a series of cultural events Columbus Wohs (... who's Columbus?); musical which afford the opportunity to examine the past, performances of early Spanish music, the piano music of present, and future of the cultural interaction between Isaac Albeniz, Historia de la Guitarra Espanola (vihuela, Spain and the Americas. According to the College's Baroque and Classic guitar), Latin American folk songs, Dean, John A. Day, "We steel drum band and believe it is important marimba ensemble concerts; for the University field trips; and USD theatre community to increase production of Man of its awareness of Hispanic LaMancha. For more influence in the information, contact the Americas, to recognize Dean's Office, College of Native American Fine Arts, (605) 677-5481. [The official Spain and the Americas logo was designed by Marty G. Two Bulls, USD Graphics.]

SOUTH DAKOTA PUBLIC BROADCASTING PRODUCTIONS TO FOCUS ON AMERICAN INDIANS

upon tribal sovereignty and the structure of tribal THE BUFFALO NATION JOURNAL governments is the topic of the third program; the series Minority Affairs Director, Gary Garrison, produces concludes with a look at the efforts by proponents of the and hosts a new, four-part series of call-in programs to growing sobriety movement in changing attitudes within inform and educate public television audiences on the Indian community on the use of alcohol and drugs. specific issues of importance to the Indian community. The first Buffalo Nation Journal airs at 8:00 p.m. (Central Time), October 12, 1992, on Native American Day in STORIES OF THE HORSE South Dakota with the program, "No Columbus Day." South Dakota Public Television is embarking on a Presented from the Lakota perspective, the program cultural performance documentary called Stories of the examines the history and issues behind "Manifest Horse, a program featuring American Indian storytellers Destiny" and the psychological ramifications of such from South Dakota. Director of the Institute of American doctrines. The second Journal program addresses the Indian Studies, Leonard Bruguier, is slated to host and issues of infant mortality within the Indian community narrate the series. SDPTV is seeking storytellers who are and examines the federally-supported "Healthy Start" willing to share their stories of the horse, past, present, or project, designed to help alleviate the mortality problem future. Contact SDPTV's Cultural and Arts Affairs in fifteen, high-risk, urban and rural areas across America. Producer, Shelia Dunn, P.O. Box 5000, Vermillion, SD The impact of the Indian Reorganization Act of 1934 57069, or call 1-800-456-0766. <*$ 17 u N V R T Y N W

CLINICAL PSYCHOLOGY DCTUI DEPARTMENT DL I iH TODD-BAZEMORE TRAINING EMPHASIS STRENGTHENED IN AMERICAN INDIAN MENTAL HEALTH By Barbara A. Yutrzenka Over the past four years, the Clinical Psychology Training Program in the Department of Psychology at the University of South Dakota has worked to increase Photograph by Simon R.H. Spicer, USD Photographic Services. research, service, and clinical training emphases in the Members of the USD Clinicial Psychology Department area of American Indian mental health. While remaining (from left): French, Quevillon, Allen, Yutrzenka, Jacobs, a "generalist" program (i.e., students receive a broad range Todd-Bazemore. of clinical and research training experiences to prepare coming to USD, Jim and Claudia received a general them to work in a variety of professional/educational research fund grant to conduct a project examining the settings), the program provides unique opportunities for coping processes during life transitions among American training in rural and community psychology and, more Indian students attending USD. French and Allen were recently, training with a cross-cultural (primarily also awarded faculty development grants as American Indian) emphasis. The clinical faculty are scholars-in-residence at the National Center for committed to developing their knowledge and skills in American Indian and Alaskan Native Mental Health the area of American Indian mental health and to Research in Denver, Colorado, during July, 1992. Jim and recruiting qualified American Indian students and faculty Claudia have one son, Kai. into the graduate program. Beth Todd-Bazemore (Seneca) joined the department The program's faculty development and recruitment in August, 1992. Currently completing her doctoral efforts have been very successful. Drs. Barbara Yutrzenka dissertation, she expects to receive her Ph.D. in clinical (Director of Clinical Training), Jerry Jacobs (Director of psychology from the University of Houston by the middle the Psychological Services Center), and Randy of September, 1992. Todd-Bazemore is developing a Quevillon (department chairperson) participate in a research program focusing on the mental health concerns variety of national and regional task forces which of Indian children and families. Beth's husband, Jay, is a examine the mental health needs of American Indians. mental health counselor; they have two children, Cross-cultural emphases are also included in the Benjamin and Corianne. department's research and in undergraduate and graduate The program's student recruiting efforts in the past coursework. couple of years have resulted in an increased number of The program added three new faculty in the past year, American Indian undergraduates expressing interest in each with a strong interest in developing research and applying to the clinical training graduate program. programs, service participation, and clinical expertise in Currently, one American Indian student is preparing to the area of American Indian mental health. Drs. Claudia graduate with a Ph.D., and two other American Indian French and James Allen joined the department in students will complete Ph.D. requirements in August, 1991. Both received the Ph.D. degree in clinical approximately three years. More active recruiting efforts psychology in 1990 from the University of Montana are in the process of development and will involve (Missoula). They spent 1990-91 living and working in collaboration with other graduate programs on the Fairbanks, Alaska, where Jim was an assistant professor in University campus, the Institute of American Indian the psychology department and Claudia worked in the Studies, TRIO Programs, USD Admissions, as well as counseling center at the University of Alaska. Since with state, private, and tribal colleges and universities.< 18 u N V R T Y N W

ENGLISH DEPARTMENT PROFESSOR NORMA WILSON COMPLETES ANTHOLOGIES During her sabbatical leave for the 1991-92 academic spoke with other Mayan people in Guatemala about their year, English professor Norma Wilson compiled material struggle against oppression in that country. On June 30, for two anthologies: Oyate Literatures and Wounded Knee 1992, she presented a program at the South Dakota State in Literature. The selections in both manuscripts are Penitentiary on the Columbus Quincentenary, focusing arranged chronologically to provide a comprehensive on the 500 years of conquest, colonization, and resistance view of the wide range of literature written over the past in the Americas. Dr. Wilson presents her paper, century by American Indian writers, particularly those of "Boundaries are all lies: Literature by Native American Dakota-Nakota-Lakota ancestry. Women," at the Fifth Interdisciplinary Congress on Women, to be held at the University of Costa Rica, In January, Dr. Wilson traveled to Mexico and February 22-26, 1993. ^ Guatemala where she visited Kanojobal Mayan refugees who are living in the Mexican state of Chiapas, and she

W.H. OVER MUSEUM iVt. ftg Hi

•^- ^ r ' MITAKUYE OYASIN: .-,•.-•...• .-, . •..•

A. .a:-- H ' • >•*> - ALL MY RELATIVES •T—".». V

iTtT-fT-J

"J&Ti In 1972, the family of David W. Clark presented a ^ S..>,>>''^ collection of Dakota articles to the people of South Dakota. Entrusted to the care of the W.H. Over Museum, The Clarks hoped that the citizens of South Dakota the collection is on display in the Museum's exhibit hall. will come to know one another through this collection as Since 1872, these items had been cared for by many relatives, in the Dakota way. The David and Elizabeth people, including the Reverend H. Burt and his wife, Clark Memorial Collection, kept intact by their care, is Sophie Eymer Walker; the Reverend Aaron Baker Clark the outward sign of that hope. and his wife, Sarah Booth Clark; and, finally the David Mitakuye Oyasin, Lakota for All My Relatives, is a W. Clark family. prayer repeated by each person after ceremonial smoking The collection is named the David and Elizabeth of the pipe. Mitakuye Oyasin expresses the interrelation of Clark Memorial Collection in honor of Reverend and all things (human beings, plants, and animals), especially Mrs. Clark. David W. Clark (1889-1970) was our relationship to the spirits of those people and things priest-in-charge of the work of the Episcopal Church on which have gone before us. the Crow Creek and Lower Brule Sioux reservations from 1919 to 1942 and Dean of the Niobrara Deanery from 1929 to 1942. Elizabeth Mann Clark (1892-1978) [The W.H. Over State Museum is located on the University of worked with her husband on many community projects South Dakota campus at Vermillion. For more information, contact (605)677-5228.] G^ during their years at Fort Thompson.

19 u N V R T Y N W THE ANNUAL WOMEN'S RESEARCH CONFERENCE The 20th Annual Cultural Awareness Days performances across the country. Myers also counsels celebration at the University of South Dakota again Native Americans through her private consulting firm, brought students, faculty, families, and friends together in Tree of Peace. a week filled with special programs. Sponsored by The Yako opened the day with a traditional greeting and a USD Tiospaye Council, several events were held in prayer ceremony. She then spoke about the teachings o{ conjunction with Awareness Days: the annual Women's her people which relate to peacemaking. That afternoon, Research Conference, the School of Law's annual a panel of prominent South Dakota American Indian symposium on Indian law issues, and the Vermillion women and an African American woman living in Public Schools' Title V/JOM programs. Omaha responded to Yako's presentation and discussed Santee Witt, a junior at Little Wound High School in their efforts on behalf of women in their tribes and Kyle, won Best of Show honors at the annual Oscar communities. The integrity, experiences, and viewpoints Howe Art Contest and Show held at the USD Native of each of these women provided illumination on the American Cultural Center. Witt's painting, "Death is My ever-present issues of discrimination due to fears Companion," received top honors from more than generated by racial ignorance and intolerance. seventy entries. John Day, Dean of the College of Fine The members of the panel included Tillie Black Bear, Arts, and Marty Two Bulls, graphic artist with USD Karen Artichoker, Charon Asetoyer, Ethel Lassiter, and Campus Copy/Graphics, served as jurors. Other winners Yako. Black Bear, chairperson of the National Coalition include: in the three-dimensional category—J.R. Wright, Against Domestic Violence (1989-91), began her work in Flandreau Indian School, first; Byron Fremont, this field in 1978 when she formed the South Dakota Winnebago (Nebraska) High School, second; Stephanie Coalition Against Domestic Violence. From 1986-90 she Sprague, Flandreau Indian School, third; in drawing— directed the White Buffalo Calf Women's Society which Robert Hernandez, Red Cloud High School, first; Ty operates a shelter for abused women on the Rosebud Bear, Flandreau Indian School, second; Chad Rave, Reservation in Mission, South Dakota. In 1990, she Winnebago High School, third; and, in painting— opened another shelter, the Owl Bonnet Resource Garland Not Afraid, Little Wound High School, first; Center in St. Francis, South Dakota. A Sicangu, Black Val Mallory, Winnebago High School; second, Mike Bear grew up on the Rosebud Reservation. She earned a Swenson, Yankton High School, third. The show and bachelor's degree from Northern State College in contest were sponsored by The Tiospaye Council, with Aberdeen, and completed a M.A. in Educational financial support from the USD College of Fine Arts, the Psychology and Counseling at USD in 1989. She has School of Business, USD Book & Supply, Inc., and served as Director of Education for the Rosebud Tribe Norma and Jerry Wilson of Vermillion. Works of and as a member of the School Board on the reservation. students in the Vermillion Middle School were featured She currently works on state and national levels to in the Title V art exhibit, held in the school's cafeteria. empower women to end violence. On Wednesday of the week's celebration, an Charon Asetoyer is the founder and executive director anti-racism workshop was conducted by of the Native American Women's Health Education YahKoniKuhlahni-lu (Yako) Myers, a licensed social Resource Center on the Yankton Sioux Reservation in worker who uses traditional spiritual teachings in her Lake Andes, South Dakota. Prior to founding the work. Yako is a member of the Mohawk-Turtle Clan and Resource Center, she developed a Native American a descendant of the Taino people, who were first in the Health Education Project for the American Friends Americas to see Columbus. Living in Minneapolis, she conducts training programs, writes, and gives multi-media continued on next page 20 u N V R T Y N W Conference

continued from page 20

Service Committee and worked to improve community health in San Francisco through the Urban Indian Health Clinic. She has authored numerous articles on fetal alcohol syndrome (FAS) and is currently writing about the impact of FAS on indigenous populations. She received her B.A. degree in Criminal Justice from USD and a master's degree in International Administration and Intercultural Management from the School for International Training in Battlebro, Vermont. Karen Artichoker is Executive Director of the White Buffalo Calf Woman Society at Rosebud. She is co-chair of the South Dakota Coalition Against Domestic Violence and Sexual Assault and is South Dakota's representative to the National Coalition Against Domestic Violence. Her present work includes assuring safety of women while providing services to men who are violent. "Any effective development of direct services needs to be framed in a societal context. We cannot address sexism without addressing racism, classism, homophobia, etc." Ethel Lassister serves as Director of Education for Planned Parenthood in Omaha, Nebraska. Prior to coming to Planned Parenthood she was Director of Women's Services at the Alyce Wilson Women's Center in Omaha. She has extensive experience in organizing and conducting women and family support groups and in voter education, registration, and information. She was raised in Oxford, Mississippi, and received her B.A. in Speech Education at the University of Mississippi; she is pursuing graduate studies in Human Development at the University of Nebraska (Lincoln). Thursday's highlights included a hoop dance performance at the Newman Center by Jackie Bird and lecture by Women's Research Conference keynoter, USD Annual Wacipi. Mucugashon Camp Suzan Shown Harjo. President and Executive Director of Miss Tiospaye Council The Morning Star Foundation, an organization for American Indian cultural rights, Harjo is a published poet and political author. Her comments included recitation of jumping through the hoops of history, reprinted in this issue of The Bulletin on page 27. G^

21 2 0 T H ANNUAL NATIVE AMERICAN THE 20th ANNUAL USD WACIPI Winyan ki Wicagluonihan, Honoring All Women, was Flood, who made the donations through the Institute and the theme of the 20th Annual Cultural Awareness Days the USD Foundation. Publication advances from Sansom held at the University of South Dakota in April. Flood's book, The Lost Bird, made these gifts possible. Organized by The USD Tiospaye Council, the annual Those accepting awards included the following: Burdell wacipi concludes a week's activities celebrating American Blue Arm, vice-president/treasurer, and Sam Eagle Staff, Indian culture. director of the Cheyenne River Wounded Knee Special honoring ceremonies were conducted during Survivors' Association at Eagle Butte; Belva Hollow the 1992 traditional wacipi to recognize the contributions Horn, Pine Ridge, president of the Pine Ridge Wounded of several tribal and state leaders for their commitment to Knee Survivors' Association and her mother, Rachael Indian peoples. Institute Director, Leonard R. Bruguier, Afraid of Enemy Hollow Horn; Claudia Iron Hawk presented the awards on behalf of his wife, Renee Sansom Sully, Wounded Knee, secretary-treasurer of the Pine

The lhanktowan Singers (around drum from left): Danny Necklace, Wayne Moore, Nadine Zephier, Martina Necklace (Little Miss Tiospaye Council), Samuel Necklace, and Parnell Grass Dancer, Samuel "Buffalo Boy" Necklace, Necklace.

Intertribal procession in the DakotaDome. 22 C u T U R WAR N D Y

Ridge Wounded Knee Survivors' Association; Marjorie Leonard W. Colby, a brigadier general in the Nebraska H. "Hoppy" Weeks, advocate and director of The National Guard. From an early age, "the Lost Bird" Tiospaye Network in Vermillion, and her husband, experienced an identity crisis due to differences between Martin; Alex White Plume, director of the Oglala Sioux the white culture and her Indian heritage. The book tells Parks and Recreation Authority, Pine Ridge; and, Marie of the "Lost Bird's" tragic life and of the attempts by her Not Help Him, founder and director of the Lost Bird adopted mother to help "the Lost Bird" retain her cultural Society at Pine Ridge. heritage. Ms. Sansom Flood hopes her efforts will The purpose of The Lost Bird Society is to serve as a "promote better cultural understanding between Indians resource center for "Lost Birds" who have been taken and non-Indians and will help people who have adopted from their tribes and adopted into white society, many of Indian children and who are experiencing difficulty ... to whom have never found their cultural identities and who help those children and adults who seem to be caught in struggle through life caught between cultures. The Lost the "Lost Bird" syndrome." Bird is the story of a Lakota baby who was found under [Shortly after receiving this honor, Mr. Eagle Staff passed away. the body of her dead mother after the Wounded Knee The Institute extends sympathy and condolences to Mr. Eagle Massacre of 1890, and forcefully taken from her tribe by Staffs family and friends.] •

Honorees (l-r): Burdell Blue Arm, Alex White Plume, Belva Hollow Horn, Claudia Iron Hawk Sully, Marie Not Help Him, "Hoppy" Weeks, Leonard Bruguier, and Sam Eagle Staff.

Leafia Hare, Yankton Dakota elder. Grass Dancer, Jacenta Varns. 23 T T W D

1992 GOVERNOR'S AWARDS IN THE ARTS ROBERT PENN & BROTHER CM SIMON, SJ. Governor George Mickelson presided over the 1992 Brother CM. Simon, S.J., came to the Pine Ridge Governor's Awards in the Arts, making presentations to Reservation and the Holy Rosary Mission/Red Cloud Robert Penn, Vermillion, and Brother CM. Simon, S.J., Indian School in the mid-1960s to serve as a bookkeeper Pine Ridge. In ceremonies held in Pierre on February 13, and treasurer. Within a few years, he became involved in Penn (Brule Sioux and Omaha) received the award for the Red Cloud Indian Art Show, the longest running Distinction in Creative Achievement, and Brother national Indian art competition in the country. Through Simon was honored for Outstanding Support of the Arts his efforts, the collection now exceeds 1,000 works of by an Individual. traditional and fine arts Robert Penn is a representing numerous contemporary artist who tribes across the United was born at Omaha, States and Canada. Nebraska, in 1946. He In 1982, Brother Simon attended grammar school established The Heritage on the Winnebago Indian Center at the Red Cloud Indian School. The center Reservation (Nebraska) Q c and was graduated from houses four galleries, a gift o Q high school at St. Francis shop, and a resource center Mission on the Rosebud dedicated to promoting Reservation in South American Indian art. o o Dakota. Penn earned a Brother Simon's twenty-year dedication to Robert Penn, 1992 Bachelor of Fine Arts Brother CM. Simon, S.J., 1992 Governor's Awards recipient degree in painting from the advancing the appreciation Governor's Awards recipient for Distinction in Creative of American Indian culture for Outstanding Support of the Achievement. University of South Arts by an Individual. Dakota in 1974. is recognized through this While attending the University of South Dakota, honor. Brother Simon is Penn studied extensively with the late Oscar Howe, active in several arts organizations including the Native professor of art and South Dakota's Artist Laureate. Of American Arts Studies Association, the South Dakota international reputation, Howe was a great influence and Museum Association, and the Northern Plains Tribal inspiration to the young Penn. After graduation, Penn Arts. worked as an illustrator for USD's School of Medicine, Prior to the awards ceremony, Lakota artists Reed taking positions as art instructor in various schools and Haskell, silversmith from Sioux Falls, painter Don colleges during the years following. In 1986, Penn began Montileaux from Rapid City, and porcupine quillwork to pursue his painting career full-time and is, today, one artisan, Christine Red Cloud from Pine Ridge, exhibited of the most highly-regarded American Indian artists on their work. The awards program featured traditional the Northern Plains. Sioux flutist, Bryan Crawford Akipa, Sisseton, and Penn and his wife, Alta—a ceramist and storyteller Mercy Poorman from Rosebud. White Eagle, printmaker—maintain studios at their farm home north professional opera singer and member of the Rosebud of Vermillion. Each summer, both artists teach high Sioux Tribe, was special guest performer; he was school students a variety of art techniques at the Oscar accompanied on the piano by composer/musician, David Howe Summer Art Institute held at USD's College of Strickland. &J$ Fine Arts. 24 A W D

NORTHERN PLAINS TRIBAL ARTS'92 Oyate SLATED FOR SEPTEMBER 24-27 Virginia Driving Hawk Sneve (Rosebud Sioux), Rapid City, is the winner of the North Now in its fifth season, American Indian Prose Award from the University of the Northern Plains Tribal Nebraska Press for her autobiographical manuscript, Arts attracts buyers, collectors, and art enthusiasts from around the globe. Traditional art forms of Completing the Circle. Sneve combines tribal history and beadwork, porcupine quillwork, quilts, textiles and myth in tracing her personal heritage, paying special apparel, dolls, and cultural artifacts complement fine attention to female ancestors as well as Sioux, Ponca, and art expressions in paintings, watercolors, drawings, non-Indian experiences within her family. A longtime metalwork, prints, and sculpture. public school educator, she is best known for her This year's jurors of international reputation children's books such as Jimmy Yellow Hawk (1972 include Richard George Conn, anthropologist and winner of a Council on Interracial Books Award) and writer and Curator of Native Art at the Denver Dancing Teepees (1989). (Colorado) Art Museum; Mary Morez, Navajo artist and former Curator, Gallery of Indian Art, The Heard Museum, Phoenix, Arizona; Kent Smith, artist Frances Cloud Hawkins and scholar, and Director and Professor of the Indian of Sisseton was appointed by President Bush as South Studies Program at Bemidji (Minnesota) State Dakota's representative on the President's Advisory University; and, Ruthe Blalock Jones, artist and Committee on the Arts, a national forum for sharing scholar, and Art Director at Bacone College, Muskogee, Oklahoma. They join past jurors of views on programming and operations of the John F. distinction who include art historian, Ralph T. Coe; Kennedy Center for the Performing Arts in Washington, Dr. Frederick J. Dockstader, author, art historian, and D.C. Members of the advisory committee promote local consultant; Dr. Roland W. Force, past president and artistic talent, encouraging them to become involved in director of the Museum of the American Indian, Kennedy Center activities. Heye Foundation; and Dr. Christian Feest, curator of the Museum Fur Volkerkunde, Vienna, Austria. Activities during the four-day festival include an Ed Defender educational forum, the Juried Art Show preview, and (Standing Rock Sioux) placed first in the watercolor Saturday's and Sunday's Market Days. New, this year, category at Northern Plains Tribal Arts '91, held last fall is a traditional wacipi and artist awards ceremony in Sioux Falls, for his entry titled Concrete Hunting scheduled for Saturday night. For more information, Ground. contact: American Indian Services, Inc., P.O. Box 1720, Sioux Falls, SD 57101 (1-800-658-4797). The Fourth Annual Oscar Howe Memorial Lydia Whirlwind Soldier Lecture, held in conjunction with the Northern who is Indian studies curriculum specialist for Todd Plains Tribal Arts, is scheduled for September 24, on County Schools at Rosebud was named to the South the University of South Dakota campus in Vermillion. This year's presenter is noted Navajo artist, Mary Dakota Humanities Council this past summer. She Morez, who will lecture on "Contemporary Native earned her bachelor's degree in elementary education at American Fine Arts." The program begins at 7:00 Sinte Gleska College and her master's in educational p.m. at the USD Native American Cultural Center, administration from Pennsylvania State University. 409 East Clark. No admission is charged; everyone is welcome to attend and remain for a reception following the presentation. continued on next page 25 O Y

f~\x g she worked on a new presentation, House Made of Stars. ^^J Y CX \XZ Cutschall has directed the fine arts program at Brandon continued from page 25 University (Manitoba) for the past four years.

Michael Dorsch Dr. Tom Haukaas (Sisseton-Wahpeton Sioux) continues his work as a of Sioux Falls was one of six artists featured in the North counselor-trainee at Thunder Child Treatment Center in Dakota Museum of Art's exhibition entitled, "The Artists Sheridan, Wyoming. He also pursues repatriation efforts Who Live Among Us." Haukaas collaborates with his to return the skeletal remains of thirty-one sister, Linda, and brother, Sonny, in constructing Sisseton-Wahpeton tribal members stored at the leather-crafted dolls which are adorned with quillwork, Smithsonian Institution. beadwork, and painted designs. The collection of twelve dolls won "Best of Show" in the Traditional Arts Colleen CutSChall Category at the 1991 United Tribes Indian Art Expo, Bismarck, North Dakota. (Oglala Lakota) of Pine Ridge, recently completed an artist-in-residency at the Winnipeg Art Gallery where

INDIAN ARTISTS ENDORSED BY SOUTH DAKOTA ARTS COUNCIL'S ARTISTS-IN-THE SCHOOLS PROGRAM

Dallas Chief Eagle Mitchell Zephier of Rapid City, a hoop dancer and counselor, offers (Lakota Sioux) exhibits his jewelry designs residencies combining hoop dancing performances with internationally, including the Renwick Gallery at the slide shows, animals, storytelling, hoop making, drawing, Smithsonian Institution. A first place winner at the and other aspects of American Indian culture. Northern Plains Tribal Arts juried show, Zephier learned jewelry techniques from artists Frank Standing High Zaccaro and Winnie Leekity Zephier. Working with Christine Red Cloud stones and elements of the Northern Plains, Zephier's (Oglala Sioux) of Pine Ridge, specializes in porcupine work honors the heritage and spiritual values of his quillwork, a skill taught her by her aunt. She, in turn, has Lakota ancestors. Goals of his residences include taught her children and grandchildren quillwork and awakening and inspiring the natural creativity of students traditional beadwork. Red Cloud's work has been as well as teaching an understanding of the Lakota exhibited at the Denver March Powwow and the culture. Northern Plains Tribal Arts juried show, where she has won several awards in the quillwork division. Her main [To bring these and other South Dakota artists to your school goal in her artist's residencies is to keep part of her Lakota or community, contact the South Dakota State Arts Council, heritage and culture alive in the younger people of the 230 South Phillips Avenue, Suite 204, Sioux Falls, SD state and to help the younger generation pass on the arts 57102, or call (605) 339-6646.] G<£ in the generations to come.

26 R C T V JUMPING THROUGH by Suzan Shown Harjo THE HOOPS OF HISTORY (for columbus, custer, she rid an, wayne and all such heroes of yesteryear)

[Thefolhwingproclomations and declarations reveal the feelings ofa sucker's #s game over the sale of the centuries various peoples throughout the world who, duringthefive-hundredth with 99-year leases and 1^ treaties marking of Columbus s voyage to the Americas, continue to reflect with disappearing ink on the bottom line upon this single event's ongoingsignificance to the world's perspective signed by gilt-eyed oddsmakers on cultural diversity. Refer to articles in this issue of The Bulletin whose smart $ bet on 0 redskins by half-time for information on University of South Dakota events and South Dakota Public Television programming.] in the 4th quarter, when this century turned on us we were down to 250k in the u.s. from the 50m who were here The 1992 Alliance, sponsored by The Morning Star but who just didn't hear about Foundation, grew from a concern about the need for an the lost italian lurching his way from spain Indigenous Peoples' response to the 500th anniversary of with scurvy-covered sailors and yellow-fevered priests the voyage of Christopher Columbus. The Alliance is a at least 1,000 points of blight and plague coalition working with other groups and individuals to in 3 wooden boxes marked "india or bust" educate others about native peoples' philosophies and and "in gold we trust" perspectives. The following verse was written by Suzan Shown Harjo (Cheyenne and Muscogee), National columbus washed up on our shores, praising paradise on earth and kinder, gentler people Coordinator for the 1992 Alliance and President and who fixed them dinner, but laughed so hard Executive Director of The Morning Star Foundation (the at these metal-headed, tiny whitemen Alliance's sponsoring organization) and is reprinted with that they fell to their knees permission of the author. we please them, dear diary, columbus wrote home they think we're gods so the knights of the lost boats spread syphilis and The word of the 1 true gods fc -A and planted 00s of flags of the 1 true kings and sang their sacred 3-g song "a, b, c, d, g, g, g "glory, god and gold, gold, gold" K S rub-a-dub-dub, a nina tub rub-a-dub-dub, a pinta tub jumping through the hoops of history rub-a-grub-grub, Native gold and lands (for columbus, custer, sheridan, wayne and all such heroes rub-a-chop-chop, Native ears and hands of yesteryear) rub-a-dub-dub, santa maria sub rub-a-rub-rub Indians out 10 little, 9 little, 8 little Indians 8m by 1500, or thereabout 7 little, sick little, live baby Indians poor little, me little, you little Indians meanwhile, back in the land of wicked queens and fairy tales the only good Indians a dead 1 serfs were sowing and owing the churches and paying dues to the papal store a lot o{ young Indians got dead in the '80s all for the promise of the kingdom of heaven just like the 70s and the '60s starving and dying to make it to that pearly door both 19 and 18 hundreds and all the other 00s since 1492 continued on page 28 27 R C T V

Harjo continued from page 27

then it was 2 late, about a 25?i to midnight the inquisition kings reaped peasant blood $, but wanted more and us without a second hand to tell the times were a than those in robes could rob from the poor changin' so the captains of invention so, we jumped through the hoops of history designed the missions to go forth and mine on mile-high tightropes without a net with tools of destruction to kill the time with no time to look back or back out with no time to show off or cry out so Cristobal colon led the chorus in the same old song look, ma, no hands kyrie, kyrie, kyrie eleison no hands a new world beat for average savages no hands who didn't change their tune and the calendar was kept by #s of sand creeks and were bound by chains of office and washitas and wounded knees and acoma mesas and staked out to pave the yellow brick road and 00s of army blankets of wool and smallpox at invasion's high noon and a lot of chiefs who made their marks and wizards in satin read their rights in latin no longer able to thumb their way home kyrie, kyrie, kyrie requiremento where x marked the spots on their babies and a lot of Indians got dead and pocahantas haunted england as was, by god, their right singing ring-a-ring-a-rosy to the sound of death songs in the night ashes, ashes, all fall dead kyrie, kyrie, kyrie requiremento and a lot offences got built around a lot of hungry people and amerigo begat the beautiful who posed for a lot of catlins and the bibles grew and the bullets flew who shot their fronts and the pilgrims gave thanks and snapped their backs and carved up turkeys and other peoples' lands just say commodity cheese, please and mrs. gov. stuyvesant bowled with 10 bloody skulls and begat up against the wall streets and a lot of Indians got moved and removed and shopping mauls on 00s of mounds relocated and dislocated and the 7th cavalry prayed and passed the ammunition from c to shining c and loaded gattling guns 100k times from a 2 z and shot off extra special 45/70s from spacious skies to fort renos for any Indians or buffalo from purple mountains to Oklahoma between europe and manifest destiny from vision quests to long walks meanwhile, in most of Indian country from stronghold tables to forks in the road no one heard about the ironhorse or goldwhores from rocks to hard places or the maggots in the black hills from high water to hell with no-trespassing signs from frying pans to melting pots or what's yours is homestake mine's from clear, blue streams to coke but that's what they called ballin' the jack and we got beads and they got our scalps and we got horses and they got our land and we got treaties and they got to break them and we got reservations 28 R C T V

and they got to cancel them and we got christian burials and they got to dig us up and they got america and america got us and they got our medicines and they got a home where Indians don't roam and we got to heal them (Now, follow the bouncing cannon ball) and we got sick and they got a home where Indians dont roam and they got, well, everything and a lot of young Indians got dead and those were the glory daze and we got to say please and thank you and we learned the arts of civilization and good morning, america reciting the great white poets you're welcome, y'all come (oh, little sioux or japenee and have a nice hemisphere oh, dont you wish that you were me) singing the great white songs then, all of a sudden, a new day dawned (onward, christian soldiers and america yawned marching as to war and the people mumbled to save a wretch like me something about equality and the quality of life amazin race, amazjn race) some new big deal to seal the bargain sailing down the mainstream and jack and jill went to the hill (with land o' lakes butter maiden to fetch some bills to save us and kickapoo joy juice role models and the united snakes of america for good little Indian girls and boys) spoke in that english-only forked-tongue way about cash-on-the-barrelhead, hand-over-fist and we got chopped meat in exchange for Indian homes on the termination list and we got buffaloed and bankers and lawyers and other great white sharks and we got oil-well murders made buyers-market killings when more chiefs made and they got black-gold heirs their marks and they got museums and lots of Indians packed their bags and old-pawn and we got in them for fun with dick and jane and busing with blondes and they got us under glass for a bleeched-out, white-washed american morn and we got to guide them while we just trying to live and get born and they got the kansas city chiefs and we got a 14,000-man b.i.a. and a lot of young Indians got dead and we got pick-up trucks in america's 2 big wars and they got our names for campers and the little ones they tried to hide and they got rubber tomahawks like the my-lais and we got to make them and other white lies and they got to take us to lunch and the millions on the grate-nation's main streets and we got to eat it with holes in their pockets and they got richer and tombstones for eyes and we got poorer you see, america was busy lunching and we got stuck in their cities and punching clocks and they got to live in our countries (and each other, don't tell) and pushing paper (and each other, do tell) and loving and leaving cabbage-patch/latch-key kids in the middle of the road and nowhere (where everything got touched but their hearts continued on next page 29 R C T V

Harjo continued from page 29

where $ bought the love they were worth) oh, say, can't you see and america's daddy and mommy looked they learned america's song and dance up from their desks from the rockets' red glare out from their ovens to god shed his light on thee over their shoulders they read america's history behind the times where they weren't down their noses or were only bad news and right before their eyes they laughed when president rip van reagan but just out of sight told the russians the u.s. behind flashlights in abandoned buildings shouldn't have humored us through crack in the walls they passed when senator slender reed said and in the halls of boarding schools this is the best deal for your land a lot of young Indians got dead, too find another country or play this hand girls with bullets, booze and lysol for boyfriends they learned the lessons about columbus boys with nooses and razor blades for cold comfort in child-proof, ocean-blue rhymes and a few grandmas and grandpas along with other whiteboy-hero signs of the times on their last legs anyway they saw the ships sailing, again and a future as extras and we who were left behind in movies where Indians don't win sang songs for the dead and dying they knew they were about to be discovered, again for the babies to stop crying in someone else's lost and found mind for the burned-out and turned-out in an old-world/bush-quayle for the checked-out and decked-out new age/snake-oil ain't that just like'em re-run as much fun we said over cold coffee and hot tears as the first scent of those sailors for getting themselves dead fresh from the hold forgetting to tell us goodbye exhaling disease, inhaling gold for giving america no 2-week notice and a lot of young Indians escaped just in time forgiving america with their bodies to miss the good wishes and cheer ain't that just their way have a happy, have a merry to gather us up and put us down have a very nice columbus year gee, kids really do the darnest things like get themselves dead 10 little, 9 little, 8 little Indians like a lot of them did 7 little, sick little, live baby Indians just yesterday and today poor little, me little, you little Indians and a lot of young Indians got dead the only good Indians a dead 1 faster than they could say tomorrow

— suzan shown harjo (on the eve of 1992)

30 1992 DECLARED YEAR OF THE INDIGENOUS PEOPLE [In October 1990, the 1992 Alliance and the Elders Circle We call upon the responsible churches and issued the following statement.] governments to cease further aggressions against the We have considered the educational opportunities Indigenous Peoples and Nations and to enter into a presented by the world focus on the five-hundredth time of grace and healing by acknowledging their past anniversary of the voyage of Christopher Columbus actions and by atoning for them in symbolic and and the impact of that invasion on this red quarter of substantive ways. Mother Earth. It is fitting at this time to remind the We call upon teachers, historians, and scientists to children of the human race that we Native People tell the truth about our past and current situations, were placed in this part of the world by the Creator and to allow the truth to guide their future actions. and that no person "discovered" us or our countries. We call upon the entertainment and news In order that we might better educate the non-Native industries, the sports and advertising worlds and all people, as well as our own communities, and in order those with influence in shaping popular culture to to better the condition of our Peoples: forego the use of dehumanizing, stereotyping, We declare 1992 as the Year of the Indigenous cartooning images and information regarding our People. peoples, and to recognize their responsibility for the We call upon all people to join us on October 12, emotional violence their fields have perpetuated 1992, to memorialize the Indigenous Peoples and against our children. Nations who did not survive the invasion of the We call upon all people everywhere to call for an Western Hemisphere or the ensuing wars and end to all cultural and economic discrimination against genocidal practices that have claimed millions upon Native Peoples which has resulted in our current and millions of Native People from 1492 to the present continuing conditions of poverty. time. QUINCENTENARY JUBILEE COMMISSION STATES GOALS heritage, in particular the Spanish pioneers who [The Christopher Columbus Quincentenary Jubilee Commission was created by an Act of the U.S. Congress in explored and settled a large part of the United States. 1984. The Commission's goals follow.] We commemorate our New World heritage, the The Quincentenary commemorates one of the contributions of Native Americans to the cultures most important events in world history: Columbus' and peoples of the Americas. voyage from Spain to the New World in 1492. From We commemorate the American alternative: the this date forward, the modern world came swiftly into New World's contribution to the Old World, being, as ships, people, ideas, goods, and all manner particularly the common striving for freedom, of living things passed back and forth across the democracy, and justice which binds us to the other Atlantic. Eventually, the communication which nations of our hemisphere. Columbus established reached across all the oceans We commemorate the future, honor the and continents of the earth. Columbian heritage of vision and courage by seeing We commemorate Christopher Columbus, the the earth whole and by welcoming the challenges and man and the visionary. We celebrate our Old World opportunities that await the exploration of space. 31 PRESIDENT GEORGE BUSH ISSUES PROCLAMATION: YEAR OF THE AMERICAN INDIAN, 1992

[President Bush issued the following proclamation March 2, America's original inhabitants and their descendants designating 1992 as the Year of the American Indian.] continue.

Half a millennium ago, when European explorers During 1992, we will honor this country's native amazed their compatriots with stories of a New peoples as vital participants in the history of the World, what they actually described was a land that United States. This year gives us the opportunity to had long been home to America's native peoples. In recognize the special place that Native Americans the Northeast part of this country and along the hold in our society, to affirm the right of Indian tribes Northwest coast, generations of tribes fished and to exist as sovereign entities, and to seek greater hunted; others farmed the rich soils of the Southeast mutual understanding and trust. Therefore, we and Great Plains, while nomadic tribes roamed and gratefully salute all American Indians, expressing our foraged across the Great Basin. In the arid Southwest, support for tribal self-determination and assisting with native peoples irrigated the desert, cultivating what efforts to celebrate and preserve each tribe's unique land they could. Each tribe formed a thriving cultural heritage. community with its own customs, traditions, and system of social order. The Congress by Public Law 102-188, has designated 1992 as the "Year of the American Indian" The contributions that Native Americans have and has authorized and requested the President to made to our Nation's history and culture are as issue a proclamation in observance of this year. numerous and varied as the tribes themselves. Over the years, they have added to their ancient wealth of art and folklore a rich legacy of service and Now, therefore, I George Bush, President of the achievement. Today we gratefully recall Native United States of America, do hereby proclaim 1992 Americans who helped the early European settlers to as the Year of the American Indian. I encourage survive in a strange new land; we salute the Navajo Federal, State, and local government officials, Code Talkers of World War II and all those Native interested groups and organizations, and the people of Americans who have distinguished themselves in the United States to observe this year with service to our country; and we remember those men appropriate programs, ceremonies, and activities. and women of Indian descent—such as the great athlete, Jim Thorpe and our 31st Vice President, In witness whereof, I have hereunto set my hand Charles Curtis—who have instilled pride in others by this second day of March, in the year of our Lord reaching the heights of their respective fields. We also nineteen hundred and ninety-two, and of the celebrate, with special admiration and gratitude, Independence of the United States of America the another enduring legacy of Native Americans: their two hundred and sixteenth. close attachment to the land and their exemplary stewardship of its natural resources. In virtually every realm of our national life, the contributions of (signed) GEORGE BUSH 32 w A O N

Jackie attended kindergarten through twelfth grade at the State School for the Blind in Aberdeen, South JACQUELINE Dakota. During those years, she was taught to read and write braille, to use a white cane, and to learn A WOMAN independent living skills. I did not know Jackie back CUNY then, but I can just see her as a young woman—assertive, OF VISION independent, and maybe a little defensive. It was not then, and it is not now, easy to be different. by Marilyn B. Crovatin When she first started school, Jackie could not dress herself. Twelve years later, as a graduate, she didn't have the mannerisms of a blind person. A lot of unsighted [Ms. Crovatin, an advisor and counselor with the University of persons have no eye contact; Jackie feels that her two to South Dakota's TRIO Student Support Services/Upward Bound/ three years of sight have given her that ability. Talent Search offices, interviewed Ms. Cuny for this edition of The Bulletin.] After high school graduation, before she briefly attended Northern State University (Aberdeen, South Jacqueline (Jackie) Cuny, an Oglala Sioux from the Dakota), Jackie went to Seeing Eye, Inc., in Morristown, Pine Ridge Indian Reservation, graduated from the New Jersey, where she obtained the use of a seeing-eye University of South Dakota in August 1991, with a B.A. dog. She transferred to the University of South Dakota in degree in Psychology. Her graduate school plans are 1988 to complete her undergraduate studies. undecided, but, in the meantime, she enjoys working with the Student Support Services program at the For now, Jackie likes her job at the Native American University of South Dakota as a part-time cultural Center, and she would like to stay in Vermillion advisor with the campus' Native American Center. indefinitely, either in the same or a different capacity. She likes the rapport she has with her supervisor, Chuck I saw Jackie for the first time during the Spring 1990 Swick (Director of TRIO Programs), and with her semester when I started working for Student Support colleagues in the TRIO offices, located in the lower level Services. She would be in our offices to get help in some of Dakota Hall. problem area or to have a paper put onto the computer. Sometimes she used a white cane and sometimes she had Jackie has diverse interests. She likes to cross-country Casey, her guide dog. Jackie has been visually impaired ski and ride horseback—from 1986-1988, she lived and since the age of three. worked in Sioux Falls, riding with friends every weekend. She plans to ski next winter on a group trip to Deer Jackie does not remember much of her sighted years. Mountain, located in the Black Hills. She recalls her mom as a small woman with long, dark hair; and, she remembers being in an airplane where Jackie sees some of her accomplishments as earning a things kept getting bigger as the plane came down. She college degree, getting a job, and learning to live with a does not remember the trips to the hospital, or the disability. She contends, "A lot of able-bodied people see removal of one eye, and a year-and-a-half later, the themselves as better than, or above, disabled people. removal of the other. The doctors thought they could However, misfortune has no favorites, so anybody can save one eye, but they were mistaken. The end up with a disability through accident or illness. One retinoblastoma would not be stopped. Jackie thinks it was neat thing about this country is that we educate the more difficult for her parents to see her without sight disabled, and the system allows teachers to work with than for her. After she lost her sight, Jackie had trouble disabled people so they don't have to sit at home. In some sleeping, mainly because she could not tell day from countries, nothing is done to help those with disabilities." night. She was given free rein to play, and do things—her She recently moved into a new home and doesn't plan parents always hoping an eye specialist would restore to move anymore—" 'til I get married or get a different their daughter's vision. And Jackie kept on rocking, job." (^ back-and-forth, back-and-forth—her way of coping.

33 D K O T O O N Y M Y HISTORY OF NAMES: RESERVATIONS By Professor Thomas J. Gasque [The article in the Fall/Summer 199I Bulletin discussed the names of the Cheyenne River, Crow Creek, Flandreau, Lower Brule, and Pine Ridge reservations. This installment completes the list of reservations in South Dakota.] Rosebud—Rosebud Creek, a small tributary of the Little White River, was named for the wild rose commonly found here and elsewhere throughout the Northern Plains. The Brule, or Sichangu branch of the Teton Sioux (Lakota dialect) preferred this location for its agency, but the government wanted it situated along the Missouri River to simplify distribution of goods. The Brule, led by Sinte Gleska (Spotted Tail), prevailed, and Standing Rock—Home of the Hunkpapa branch of the in 1878 the agency was located in the lovely valley at the Teton Sioux, this reservation, extending into North site of the present town of Rosebud. Dakota, is named for a stone that has sacred associations reaching far back in time. According to legend, a Lakota Santee—This small reservation is located in Nebraska, married an Arikara woman and then married again, but the name usually is associated with the most eastern causing the first wife to be jealous. When the camp part of the three branches of the Sioux. The name Isanti moved, the first wife refused to move with them. When comes from the word isan 'knife' and from ti 'dwell,' her husband went back for her, he found she had turned probably because the Isanti stayed for long periods at a to stone. The stone was considered wakan and taken with place where they found stone for making knives. The them as they moved about. Originally called winAyotaka Dakota-speaking Santee group includes the Wahpeton, 'sitting woman,' this term became the name of the Wahpekute, Mdewakanton, and Sisseton bands. After reservation, but the name was changed in 1873 to the 1862 uprising, also known as the "Santee Outbreak," Standing Rock. The stone, mounted on a pedestal, still many Santees, as well as Winnebagoes, were removed can be seen at Fort Yates, North Dakota. from Minnesota and were placed on the newly- established Crow Creek Reservation. Neither group was Yankton—This reservation extends along the eastern happy there. Most of the Winnebagoes moved to the side of the Missouri in Charles Mix County on land that Omaha Reservation, and in 1866 the Santees were given was "granted" in 1858 to the Ihanktonwan, the an area at the mouth of the Niobrara as a permanent Nakota-speaking branch of the Sioux, in exchange for reservation. ceding most of what is now southeastern South Dakota. The tribe's main village formerly had been at the site of Sisseton—This wedge-shaped area, its point on the the present town of Yankton. The name Ihanktonwan northern shore of Lake Kampeska and its northeastern means "village at the edge," which may refer to their edge along Lake Traverse, extends into North Dakota. location at the extremities of the Sioux Nation, or it may The region is home to the Sisseton and other branches of refer to their customary location when the Nation was the Santee. The name Sisitonwan probably means "village gathered for councils. The suffix -tonwan is the same as at the marshes," but the specific location of the original that in Sisitonwan; the resemblance of the word's modern village cannot be determined. The reservation was form -ton to the English word for "town" is purely established for those Santees who did not participate in coincidental. the 1862 uprising. Also known as Lake Traverse [Professor Gasque is amember of the faculty of USD's Department Reservation, it was established in 1867, but for most of its of English and serves as editor for Names, the official publication history the locality has been open for non-Indian of the American Name Society.] G^ settlement. 34 V w o N T WE GERMANS LOVE INDIANS

By Dietmar Forst to probe into the depths of the German soul; they [Mr. Forst, a teacher and doctoral student currently living in brought to the point what they believe to have found Meinerzhagen, Germany, visited South Dakota and the Institute there, stating: "We Germans have always loved Indians." of American Indian Studies during the summer of 1990. He shares Well, the considerable number of Germans coming his views on the interest the German people display in Americanwa y out to the reservations confirms that something Indian culture.] about it must be true. When I visited Sioux Country in In March 1991, "Dances With Wolves" was playing the summers of 1988 and again in 1990, several Dakota everywhere in the German cinemas. The western epos of and Lakota people told me they shared that impression; traditional Sioux life has attracted a lot of people. and some asked me, "Heaven, why?" Back in Germany, I Kostner's movie has been a great success and, in turn, thought the question over. gave rise to another series of newspaper and magazine The magazine quoted above held the view that we articles about American Indians, just a few months after have made Indians a popular "romantic myth" because the spectacular Big Foot Ride in memory of the Massacre we need this kind of mystic contrast to the world we live of Wounded Knee which also was covered by German in. Well, they may be right for some, but after all, I claim magazines, TV, and daily newspapers—widely and with theirs is much too simple of an answer. "Dances With much sympathy. Wolves," for example, led me to a good many talks and People doing their doctoral studies about native North discussions with friends, colleagues, and students who Americans, like I do about Lakota and Dakota knew that I was academically "studying the subject," and spirituality, are no longer a rare species since the almost all of them wanted to know, "Does the movie give awakening interest in so-called "Fourth World people" in an accurate picture of the Sioux as they were? And how the early 1960s. American Indians, however, are of are they today, compared to the past?" These discussions particular interest also on a popular level. The reaffirmed my impression that there is a more serious Navajo-Hopi land dispute or the Lakota's Black Hills interest in Indians in Germany than the popular claim are likely to have a broader popularity among romanticism that magazines and Indian hobbyist clubs Germans than any other affair west of the Appalachians; would make you believe. The attraction Native and, be sure, an average German will be able to tell you Americans have is obviously based on both an emotional more about Tecumseh, Sitting Bull, Chief Seattle, or ground on the one hand, and on an intellectual ground Black Elk than he probably could about a single on the other, which are more or less interwoven. Let us American president from George Washington to untwine the cord of reasons step by step. Franklin D. Roosevelt. A popular German weekly On the emotional level, admiration of Indians for magazine Stern (No. 15, 4 April 1991: 32-39), looking for many Germans begins with reminiscences of their boys' reasons to explain this phenomenon in general and the or girls' imagination, as a good non-fiction writer success of Kostner's movie in particular, just recently tried characterized, "American Indians—who would not have in mind tall redskins, in feather headdresses galloping over the prairie with noble, aristocratic features, clothed in buffalo skins and deer hide; and who would not think of courageous and fearless hunts and battles? We think of MfaySl= continued on next page 35 V w o N T

Forst i s continued from page 35 buffaloes, horses and the peace pipe, of tomahawk, Bowie mm- knife, scalp, and medicine bag. The world of the Red Indians, which is long gone, comes back with its scent of also for the recent wave of academic research—how adventures far away which we would have liked to follow Native Americans as "Fourth World people" kept their when we were children...." (Wilfried Nolle, Die Indianer ethnic identity alive faced with an acculturation war Nordamerikas [Indians of North America], Stuttgart: waged on them for decades and even centuries. Kohlhammer, 1959; 7; free translation mine). This Since the Indian dream of freedom died at Wounded romantic picture was created by German dime novelist, Knee, Germans have more and more sensed this notion Karl May, and the like during the time when Buffalo Bill of freedom, pride, and boundlessness in Indian life. You Cody's "Wild West Show" was touring Europe. This can more easily understand what this notion, in essence, picture stays alive in the minds of some even when they means to Germans when you imagine that the Sioux still are grown. live in a vast country even though little of their former In fact, there is much more to the general picture of lands have been left to them. North Dakota and South Indians. More than others, and equated only with the Dakota taken together exceed all of Germany in acreage, Apache, the Sioux have been seen as heroes in a hopeless i.e., the united Germany. The Pine Ridge and Rosebud fight for liberty against the white invaders, whose motto reservations together are as big as an average state of the of "Manifest Destiny" took away Indian lands—but could German Federal Republic but, in comparison to a little not break their identity. When, for instance, a friend oi more than 20,000 people (Indians and non-Indians) on the Indians like Frederick Weygold, an American of these two reservations, you will find at least a hundred German origin who had for quite a time lived among the times as many people living in each German state of a Sioux, told his old world audience in 1907, that "the old similar size. And here you won't find a road stretching out savage Indians," now forced on reservations, "are rapidly for miles and miles without passing at least two villages vanishing, and their younger generation will more and every mile in most parts of the country. It is true, my more adopt their white neighbors' ways" ("Die homeland is beautiful, but there is not much feeling of Dakotaindianer" [The Dakota Indians], 24 und 25. boundlessness and freedom left in any respect, since we Jahresbericht des Wurttembergischen Vereins fur are also masters of bureaucratic regulations. Handelsgeographie, Stuttgart, 1907: 51-78; quot. 78), no The intellectual and emotional levels meet just here: one would have expected that three generations later the to understand strange cultures was a goal of evolutionist Sioux "are still alive." And we are aware this is the same anthropology one hundred years ago, but is today with many other "tribes": there still is a Sioux, a Hopi, a becoming a question of life alternatives in the highly Cheyenne, and an Apache nation (to mention only the industrialized and militarized world we (Euro-Americans) ones best known in Germany) with no less pride than in built, hence the interest in "Third" and "Fourth World" older days and much of their traditional heritage kept cultures. Thus, the cultural persistence of Native up—a way of life that has ever since been defended American peoples becomes a fascinating example. against the suppressive force of white America. It rouses Politically, it has inspired anti-colonialist and our respect and admiration, and evidently is one motive anti-imperialist groups in the 1960s, and still American Indians have not lost their impact on the socio-political scene. Much more popular, is the Indian attitude to nature, and especially to different life forms which you zliife continued on next page 36 V w o N T

Forst i*— lE FFFF =FFA nTi—K , continued from page 36 H fe" [American Indians] believe are all related. This insight *£ i plays a very important role in our ecological debates today, and the American Indians are godfathers of many recognize each other as distinct peoples" (We Talk, You an argument calling for respect of the world we live on. Listen, New York: Delta Books, 1970; 18). Of course, we We begin to understand that this attitude towards life is Germans love Indians—but, you know, this is worth rooted deeply in Indian spirituality. Since the translation talking about; the concept goes beyond romantically of Black Elk's books in the 1950s, this sincere spirituality clasping "the Indian" to our breast, or using native culture has attracted the mid-European mind which seems so as a quarry for spiritual impulse or political validation. over-rationalized as the country is over-industrialized. Loving someone, doesn't that mean, with your heart and You may wonder why so many whites even come from mind? And to accept him as a distinct person? This overseas to experience Indian spirituality. It probably begins where we look at each other, and at ourselves, just signals that people feel something is lost which you may the way we are, beyond all images or stereotypes, or plain have preserved. I, myself, was deeply impressed witnessing generalizations. the sacred Santee Sun Dance last summer, held again the Most people I spoke to liked "Dances With Wolves," third year after it had been interrupted for generations, as I did, but at the same time were skeptical about the and I couldn't help thinking you do a better job than we, movie's depiction of a perfectly intact traditional world of looking for your own roots of culture. So, in the end, the the Sioux. (I remember the critique in this Bulletins interest in Indians in part also flows from a spiritual Winter 1990 issue which said it was almost too perfect.) search we Europeans are on—a search for values to live So, out of a sincere interest, these people I visited with by in our secularized world. We understand that wanted more serious information about the past and the something is missing amidst all our technological capacity actual situation of the Lakota and Dakota peoples and to and potency. imagine just how you live and to better understand how What is particularly good about the contemporary you may see the world. This is the first step on the way of interest Germans have in Indians is a sincere attempt to encounter; it can mean to learn from the reality of a no longer romanticize the Sioux or Hopi. Unfortunately, different culture. That way, I learned much in a very there is a trend in some circles for the contrary with short time, thanks to the help of my Dakota and Lakota Indian spirituality, as evidenced by activities of certain friends, G^ "traveling shamans," authors, and booksellers. Such new romanticism, promising enlightenment from the source Pidamaya. [Thank you.] of Indian traditions, is already in the supermarket of popular new-age spirituality. Why not should Europeans be attracted by native people? Surely, this is not the point. Sympathy can be very helpful for a critical dialogue. It is something else that matters, as Vine Deloria, Jr., says, "For a better understanding of cultures it will be essential that we

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37 A T U R YANKTON

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u SIOUX 03 E o RIBAL FAIRS: a THE EARLY TWENTIETH CENTURY Joe Packard, Yankton Sioux, Marty, South Dakota. material from the United States government's Bureau of By Thomas C. Maroukis Indian Affairs, and recently published works. [Dr. Maroukis, a Visiting Scholar at the Institute of American The initiative for the tribal fairs came from the Bureau Indian Studies during the 199J-92 academic year, serves as of Indian Affairs through its superintendents on the Professor of History and Chair of the Department of History and various reservation agencies. The first government- Political Science at Capital University in Columbus, Ohio.] supported tribal fair was held in 1904 on the Crow The early decades of the twentieth century were very Reservation in Montana. That first year was a trial run difficult for Native Americans. The reservation system with only horse racing and dancing, but the following was entrenched, there was a continuing loss of land, year the Crow held a comprehensive fair featuring government policy was geared toward forced exhibitions of livestock, produce, and domestic skills. The acculturation and assimilation, Native American religion fairs were modeled after the state and county fairs so and culture were being assaulted, poverty was endemic, common in rural America. The best exhibits were education was limited to vocational training and, in awarded cash prizes and ribbons. For example, under many schools, children were forbidden to speak their produce, prizes were given for the "biggest pumpkin" or native languages. It was a time of change, a difficult era "nicest wheat." For livestock, prizes were given for the when Native Americans were trying to adjust to the "best stallion," "finest chickens," or the "best workteam, change being thrust upon them. wagon and harness." For domestic skills, prizes were given for the "nicest display of home-made butter" or a $15.00 During these difficult years, the Yankton prize for the "best display of meal and table, cooked and (Ihanktonwan) Sioux of South Dakota held what were set for four."1 The Crow fair became the model for other called "tribal fairs." These fairs were annual events, reservation fairs. creating excitement for many and bringing visitors from afar. Young and old participated. There are still many The Bureau of Indian Affairs considered the tribal fairs people today who know about the fairs from their parents important to the continuing process of dismantling and grandparents, and a few people are still alive who Native American culture, and government reports on remember the fairs. One such person is Joe Packard, a this are very blunt. The fairs were clearly seen as subtle Yankton Sioux from Marty, South Dakota. Joe was born devices that could help to wean Native Americans away in 1904 and began going to the fairs as a young teenager. from traditional social norms and cultural patterns. As Much of the following account of the Yankton fair comes part of the government's plan to force acculturation onto from an interview with Joe Packard, and supporting Native Americans, this effort was to be accomplished not only by encouraging different farming practices but also as part of a larger plan to impose American social values

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Tribal Fairs *^S^Si continued from page 38 The Yankton Sioux fair began in 1913.8 The Yankton were not ignorant of farming practices. They had engaged upon the tribes. The fairs were used as tools of change. in farming as a supplement to hunting and fishing for For example, government officials thought the fairs could several centuries, growing corn, pumpkins, squash, and be used to curtail attendance at traditional gatherings beans—some of which was stored for winter and some because these gatherings were seen as time-consuming traded to neighboring peoples.9 Even in the early and detrimental to assimilation efforts.2 In 1914, Cato twentieth century, some Yankton were successful farmers, Sells, the Commissioner of Indian Affairs, ordered an end although with the difficult economic circumstances and to the "old-time Indian dancing" at the fairs.3 reservation life in general, most Yankton were not doing These attempts to manipulate the lives of Native well. The Bureau of Indian Affairs promoted two Americans were part of that process which began with interrelated goals. The Bureau first wanted to teach the the allotment system established by the Dawes Act of Yankton a different style of farming in conjunction with 1887. Under this law, reservation land was to be divided the pattern of land trusteeship as developed under the into individual family allotments. This drastic plan was allotment system and then, with the policy of giving aimed at destroying tribal ownership of land and thus some of the Yankton outright title to their land which transforming Native American culture forever. The meant the allotted share could be leased or sold. The Dawes Act initiated a series of policies geared toward second goal of the Bureau of Indian Affairs was to use forcing Native Americans into becoming farmers in the agricultural policy as part of an overall strategy to weaken American tradition of the self-sufficient family farm. The Yankton culture, leading to the total acculturation and 10 tribal fairs, with competitions and cash prizes, and the assimilation of the Yankton people. supposed prestige of winning, were the enticements to When Joe Packard was a young man he attended the create "better" farmers. Cash prizes were to encourage Yankton fairs. When I interviewed Joe, I had no individual competitiveness and instill pride in intention of discussing the fairs. The topic came up when accomplishment. It was hoped that when individuals saw I asked him if he had known someone from the past. He someone win a prize, they would then be motivated to said, "I remember him ... he had a good running horse, emulate the winner.4 In addition to the tribal fairs, the yeah, he had a good running horse and, you see, in those government established Farm Clubs, Farmer's Institutes, days they had a fair." Joe's eyes lit up, and his language 4-H Clubs, and Five-Year Agricultural Plans. Native became more animated. He was excited about these Americans were also encouraged to participate in state memories and really enjoyed telling me about his and county fairs.5 experiences.11 The fair was held in September and lasted As a result of government encouragement, the four days. The grounds were located east of Greenwood, agricultural fairs spread throughout the reservation South Dakota, on a forty-acre site along the Missouri system. By 1909, reservation officials were encouraged by River. The fair began when the superintendent of the the Bureau of Indian Affairs to establish agricultural fairs Yankton Agency gave the opening speech through the in their area. By 1911, fourteen reservations were holding help of an interpreter. Around the outer edge of the fairs; by 1917, fifty-eight fairs were held.6 The superin­ fairgrounds were tents and tipis, because many people tendents on the reservations were told that as far as the stayed for the entire fair. Cash prizes were awarded for Indian is concerned the "improvement" in farming would exhibits of all types of produce and livestock, including "become a powerful instrument for his civilization."7 various types of horses. Horse racing was one of the fair's greatest attractions with cash prizes given to the winners. But the real excitement was the betting. Although the government prohibited gambling on reservations, betting

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3-i ^ 1 *4 Tribal Fairs J- s m continued from page 39 individuals pledged money as is done today at powwows. For instance, an individual or family might pledge $2.00 on the horses was common. Joe says that bets of $50.00 to or $5.00 or $10.00 in honor of someone's birthday, $100.00 were not uncommon. anniversary, or other special occasion. A treasury was set The Yankton fairs had many of the elements of state up to coordinate the funding; Joe remembers Joe Picotte and county fairs, yet they were much more, and is why serving as treasurer at one point. these fairs were significant in the long run. In spite of In addition to the produce and livestock exhibits, the government policy, the fairs played a significant role in horse racing, the singing and dancing, other popular perpetuating certain aspects of traditional Yankton events were held. One such activity was the half-mile culture. For example, traditional dancing in full regalia footraces where the young men competed for cash prizes. was common and, according to Joe, the dancers, singers, Also, as with present-day powwows, there was and drummers would go around in a large circle in front competitive dancing with a variety of categories such as of the tents and tipis. He remembers seeing the grass traditional dance and fancy dance. There were dances for dance and the rabbit dance. These dances were especially men, there were dances for women. Judges chose the best important to the older folks. Joe said: "I know my dancers and awarded cash prizes to the winners. In grandfather, he liked to dance, dress up, dance. All the between the dancing, traditional "giveaways" occurred. old folks, they dance, you know." Fair-goers could also According to Joe Packard: "You give away star quilts, buy traditional food such as dried meat and fry bread and, quilts, sometimes maybe a horse, you have a good horse, Joe added, if you did not have money to buy the food, why, you want to give him away, you give him away. Or people would just give it to you. There also were stands you raise anything like squash, or pumpkins, you give'em where blankets and jewelry were sold. Joe said that each away .... I know my dad, he raise a lot of squash and year a group of gypsies set up a tent where, for a small fee, cucumbers and pumpkins and lots of stuff, so he takes it you could have your fortune told. By the 1920s the fair down to the fair and he just give'em away." grew in size, drawing people from Rosebud, Pine Ridge, During the mid-1920s the Bureau of Indian Affairs Crow Creek, Sisseton, and the Winnebago area. Joe says instituted a reversal of policy which discouraged and then they all sang and danced and "put on their own program." discontinued the tribal agricultural fairs. The idea now The local superintendent, R. Daniels, reported to the was to encourage Native Americans to exhibit their commissioner of Indian Affairs that: "We are expecting produce and livestock at state and county fairs.14 As a 7,000 or more Indians and other people at the Yankton result, the Yankton fair dwindled but did not end entirely Indian Fair at this agency in September .... Last year it until the onset of the Depression. As Joe Packard recalls: 12 was estimated we had 10,000 to 12,000 people here." "During the Depression, everything discontinued. The With this number of people, the Bureau of Indian Affairs Depression come along, and everybody was broke, I usually sent special agents to help police the fair. The guess." agents mostly looked for alcohol but, according to their own reports, this was a very minor problem.13 In assessing the significance of the Yankton tribal fairs, two perspectives must be considered. First is the federal Under the direction of the superintendent of the government's policy of using agricultural fairs as part of a Yankton Agency, the Yankton operated the fair larger plan of ending the communal patterns of themselves. Funding for the fair came from several traditional Yankton life and replacing it with the sources. An admission fee was charged, but money was American norm of the self-sufficient family farm. This also raised during the year. At various dances and events, overriding goal was explicit in the establishment of the fairs and then, later, to discontinue the fairs and encourage Native Americans to participate in state and

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rX Tribal Fairs ^ ii i continued from page 40 the sale were gone, you were back to the same situation, though now landless.17 What alternatives were available? county fairs. The second perspective to be considered is People needed cash to survive even at a subsistence level, how the fairs were viewed by the Yankton people. In so many sold their land, usually at very low prices. spite of government policy, the fairs played a role in Despite the inability of government policy to use such helping to preserve and reinforce traditional cultural devices as agricultural fairs to help create self-sufficient values during an extremely difficult time. family farms, the fairs did have certain benefits for the Government policy of creating individual, Yankton which were unplanned for by government self-sufficient family farms was actually doomed to fail policymakers. The fairs played a role in the survival of from the beginning. The government was pursuing certain cultural norms and patterns. Exhibitions of contradictory policies in an uncertain economic produce and livestock were enhanced by traditional environment. Government policy was to create the dancing, singing, drumming, and the wearing of so-called family farm among Native Americans; yet, traditional regalia.18 Traditional food, jewelry, leather during the late teens and 1920s, Native Americans in goods, and star quilts could also be found. And not to be general and Yankton Sioux specifically were losing their over looked were the "giveaways" which, in themselves, land at an alarming rate. The Dawes Act, as cited above, embodied many of the communal values of Yankton set up a system of government trusteeship. Each family society. These aspects of the Yankton fairs were received an allotment of land held in trust by the federal significant in the long run. For example, families made government for a period of twenty-five years. During the their own regalia which was often passed on from father early teens, the government decided to speed up the to son and mother to daughter, helping keep tradition process: so-called "competency commissions" were alive and perpetuating craft skills. Preparations for the established. One such commission came to the Yankton traditional aspects of the fair involved the family. Entire reservation and was established to investigate individual families attended the fair together, reinforcing the Yanktons. If declared "competent," they were given a "fee extended family unit. Even the larger extended family, patent" title, which meant direct ownership of the land the tiospaye, was re-affirmed through "giveaways." The with the right to dispose of it as the person wished.15 wide range of people that one might refer to as grandma, Establishing a self-sufficient family farm was not easy. grandpa, auntie, uncle, cousin, nephew, niece, brother, or The family farm was in decline in America in the 1920s. sister came together at a festive time. The fairs also For the Yankton, there were many obstacles: much of the reinforced the transmission of cultural values from land was unsuitable for agriculture; having the necessary generation to generation. The singing, drumming, and economic resources to invest in such an operation was dancing were being passed on through the traditional out of the question for almost all Yanktons; and, financial way—from grandparents, to parents, to children. This is assistance from the Bureau of Indian Affairs was how one learned to dance, to sing, to drum. This is how negligible. People were in dire economic straits. one learned kinship responsibilities and respect for the Superintendent Daniel of the Yankton Agency pointed elders. According to Joe Packard, the teenagers loved out this situation to the Commissioner of Indian Affairs; going to the fairs. These were the young people who he said: "they are now without funds, without farm became the parents and the grandparents of the 1960s equipment."16 One solution to the poverty was to sell and 1970s. Did this generation lay the groundwork for your land after receiving outright title. Unfortunately, the cultural re-emergence of recent decades? It seems this was a temporary solution. Once the proceeds from now, when we consider this cultural revival, we must look back to the Yankton Sioux fairs for helping to keep much of Yankton culture alive during very difficult times.

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THE INSTITUTE OF AMERICAN INDIAN Tribal Fairs STUDIES END NOTES Located on the University of South Dakota campus, 1 Annual Report of the Commisioner of Indian Affairs to the Secretary the Institute of American Indian Studies serves as the of the Interior, J 906 (Washington, D.C.: Government Printing focal point for American Indian-related projects, Office, 1906), pp. 16-23. (Henceforth, Annual Report.) I Ibid., p. 16; Annual Report, 1911, p. 12. activities, and programs. Established in 1955, the work of 3- Annual Report, 1914, p. 24. the Institute includes organizing campus programs to 4 38th Annual Report of the Board of Indian Commissioners to the promote education and awareness of American Indian Secretary of the Interior for 1906 (Washington, D.C.: Government culture, issues, and problems; assisting USD efforts to Printing Office, 1907), p. 5; Annual Report, 1909, p. 9; Annual recruit and retain American Indian students, faculty, and Report, 1921, pp. 11-12. 5 Annual Report, 1913, p. 10; Annual Report, 1915, pp. 23-26. staff; encouraging increased levels of research on 6 41 st Annual Report of the Board of Indian Commissioners to the American Indian life; and strengthening relations with Secretary of the Interior for 1909 (Washington, D.C.: Government tribes, tribal colleges, and other appropriate American Printing Office, 1910), p. 5; Annual Report, 1910, p. 5; Annual Indian organizations in the state and region. Report, 1911, p. 2; Annual Report, 1918, p. 53. In South Dakota, similar fairs were held at Pine Ridge, Rosebud, Standing Rock, Sisseton, and Crow Creek. The Dr. Joseph H. Cash Collection 7 Annual Report, 1914, p. 22. 8 Ibid., p. 23. The library contains volumes on North American 9 Herbert T. Hoover, "Arikara, Sioux, and Government Farmers: frontier history with special emphases on South Dakota's Three Agricultural Legacies," South Dakota History, 13(Spring/ American Indians, the mining industry, and western Summer, 1983): 27-32. literature. Located in the Institute's offices, the collection 10 Richardson Archives, University of South Dakota, National is available for use by students and researchers. Archives, Record Group 75, Yankton, Box 3, Agricultural Reports to Bureau of Indian Affairs, 1913-1922. (Richardson Archives (RA) has a limited collection of photocopied material from Record The Institute maintains the Group 75, Records of the Bureau of Indian Affairs, National lHSTrrurr Archives, Washington, D.C.). Also see Herbert T. Hoover, The Oral History Center Yankton Sioux (New York: Chelsea House Publishers, 1988), pp. which houses the following: 55-57. STUDIES TM II American Indian Research Project, University of South Dakota. Interview with Joe Packard, October 5, 1991, Tape No. 1230. The American Indian Research Project 12 RA, Record Group 75, Yankton, Box 2, Superintendent Daniel to Commissioner of Indian Affairs, July 2, 1925. Topics in the project's 1,238 recorded interviews 1 *• Ibid; Assistant Commissioner of Indian Affairs to Special Officer range from ancient legends and traditional religious Hart, September 20, 1924; Hart to Commissioner of Indian Affairs, beliefs to recent political and social issues. The collection October 13, 1924; Superintendent Daniel to Commissioner of is an important resource for researchers and serves to Indian Affairs, October 13, 1924; Hart to Commissioner of Indian preserve valuable knowledge of the American Indian way Affairs, September 4, 1925; Hart to Commissioner of Indian Affairs, September 29, 1925; Commissioner of Indian Affairs to Hart, of life. September 16, 1926. 14 Annual Report, 1924, pp. 13-14. For an in-depth analysis of this difficult period, see Herbert T. Hoover, "Yankton Sioux Experience The South Dakota Oral History Project in the 'Great Depression/ 1900-1930," in Ronald Lora (ed.), The Topics in the project's 2,463 recorded interviews American West (Toledo: University of Toledo Press, 1980.) cover a myriad of aspects in South Dakota history. 15 Janet McDonnell, "Competency Commissions and Indian Land Policy, 1913-1920," South Dakota History, 11 (Winter 1980), passim. Materials in the American Indian Research Project 16 RA, Record Group 75, Yankton, Box 2, Superintendent Daniel and the South Dakota Oral History Center are a valuable to Commissioner of Indian Affairs, April 22, 1927. resource for researchers throughout the world. 17 Hoover, The Yankton Sioux, p. 55. Researchers may have access to the archives by arranging 18 In many ways, the Yankton Sioux fairs were a blend of a powwow and a county fair, G^ an appointment with the Institute of American Indian Studies. 42 o M

Deez By Marty G. Two Bulls

Deez By Marty G. Two Bulls a HOURS WPBK

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43 R N C

RIGOR MORTIS The speck in the sky Slowly swirls wider near earth Jerome Kills Small Shrill squeals of the hare I^^Bi Sensing death attracts it here [Jerome, a native of Below a pit is fitted a man Porcupine, South Dakota, is Set to spring for battle a Junior majoring in English at the University of South And lade the eagle's mouth with sage Dakota.] The ritual that will fulfill Feathers of long lasting luster Made into an Indian dance regalia All honor to Red Eagle's corporal sacrifice He passed away with his namesake A talon clamped to a thigh. THE END IS NOT EASY The end is not near on this ridge CLAY COUNTY PARK A hundred years down trees are tiny The trees truly tall, close together, Every step sends rocks rattling away Their shadows become as one. The land on each side slides back The silence complemented by sounds of And clouds above shove behind me Bees, tree locusts, crickets, all in unison Lowering myself I straddle the giant Invite me to enjoy their unity. I feel a rush down my fingers The clouds very high, charged with power A warning drum thumps in my ears Light up and sound their thunderous fullness, Nature, nature, nature narrowed this tortuous trail The calm strength of the trees In the breeze I vaguely hear a maiden's love song Fills me with their quiet kindness Sung to dance over lover's leap. And gives me a sense of serenity.

lHSTITUTc NON-PROFIT ORGANIZATION U.S. Postage PAID STUDIES Permit No. 14 University of South Dakota Vermillion, SD 57069 414 East Clark Street Vermillion, South Dakota 57069-2390

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