WE ARE ALL RELATED
Mitakuye Oyasin
By Silent Voices
Native American Connections Newsletter Lincoln High School, 2900 S Cliff Avenue, Sioux Falls, SD 57105 (605) 367-7990 • www.sf.k12.sd.us/lincoln/home
December 2019
Volume 3, Issue 3
Medicine Wheel is a Sacred Symbol to Tribes
Manifest Destiny Spreads Capitalism
Used for Health, Healing and Meditation
Native Americans Moved off Lands
By Nissa Stead Staff Writer The Medicine Wheel is a sacred symbol that represents the universe to the Native Americans. According to the website, Native Voices, the medicine wheel is also referred to as the Sacred Hoop. It is used by tribes for health, healing and meditation. The Medicine Wheel has various symbolic meanings in Native culture. It represents the four directions (east, west, north, south), the stages of life (birth, childhood, adulthood, elder), the seasons (spring, summer, autumn, winter), and the elements (fire, water, earth, air). At first glance, the Medicine Wheel may look like a circle divided into colors, but it is a powerful depiction of Native culture with each element having a meaning. The Medicine Wheel is a circle, and it has diagonal lines drawn through the center to create quadrants, each of the quadrants has a different color with a meaning. An eagle feather is occasionally attached to the center of the circle. This feather represents the Great Spirit's power over everything. The circle of the Medicine Wheel Graphic created by Nissa Stead represents the Creative Commons Images sacred outer boundary of the Earth and is often referred to as the Sun Dance Circle. It represents the continuous pattern of on-going life and death. It is the path between the sun and the moon, the shape of the traditional family home (tipi), and the shape of the drum. The lines that bisect the circle have significance. These lines represent the sun and man’s sacred paths. The point at which the lines cross indicates the center of the Earth, where one stands when praying. (continued on Page 2, Colors)
By Teodoro Sargent Staff Writer Manifest Destiny, according to the Collins English Dictionary is defined as, “the belief that the United States was a chosen land that had been allotted the entire North American continent by God.” According to History.com, this belief was used to spread democracy and capitalism across North America. This belief had a cultural impact on the indigenous people who lived in North America. The principles of Manifest Destiny affected the people of the Oceti Sakowin through the Louisiana Purchase in 1803. This annexation of land drove the Native population to the west of the Mississippi so white settlers could utilize the land for cultivation and building cities. White settlers believed if the land was not cultivated it was being wasted, and since Natives set aside tracks of land for hunting, they were wasting the land. Manifest Destiny was promoted by John O’Sullivan. O’Sullivan was an influential columnist who worked for the Democratic Review and the Morning News. According to History.com, the first article promoting Manifest Destiny appeared in 1845 and O’Sullivan was believed to have been the author. His promotion of the philosophy of Manifest Destiny aided in the annexation of the lands that are now known as modern day Texas and Oregon. Westward Expansion became a reality for the people of the Oceti Sakowin with the Louisiana Purchase in 1803. According to the Smithsonian American Art Museum, as white settlers moved across the Mississippi, they complained that the American Indians were obstacles to settlement, progress, and social development. At this point, the settlers started to put pressure on the federal government to take possession of the land from the Indians. These white settlers felt that Indians were hindering progression of the land development which was counter to the principles of Manifest Destiny. Using the concept of Manifest Destiny, the belief “that the expansion (continued on Page 3, Expansion)
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Content makes Connection for Student
Colors Provide Spiritual Guidance
Lakota Creation Story Taught in Literature Class
(continued from Page 1)
By Halo St. Pierre Staff Writer Education is filled with opportunities to learn about the past, but students rarely have a personal connection to the content. In Aubrey Windish's American Literature class, students got a unique opportunity to learn about a prevalent culture in South Dakota. For some students, it was their culture that was showcased. Windish, a teacher at Lincoln High School, integrated the Lakota culture into her lesson. Her content introduced students to the Iroquois creation myth, so Mrs. Windish decided to include the Lakota creation narrative as well to expose her students to South Dakota’s Native American culture. “We read the Lakota Emergence story. Then we discussed Native American values and spent some time learning Photo by Halo St. Pierre about Lakota Star Knowledge. We Mrs. Windish teaches focused largely on the idea of passing on American Literature at knowledge, traditions, and culture Lincoln High School. through storytelling. I used the creation She incorporated the story and star stories as examples of how Lakota origin story in Native Americans explained the way parts her class. of the world came to be,” Windish said. When a teacher steps outside of their content area to enrich the lives of their students, it can create a moment of uncertainty. When Windish leaped over the mental barrier and taught about Native American culture in her class she had her doubts, “I was a little nervous because I knew some things about the Native American culture, not everything. I got to learn along with my students,” Windish said, “Native students are a part of the American culture and being able to see their culture represented in a classroom is really important.” The innovative spirit of Mrs. Windish brought a connection for the students in her classroom and created a learning experience that left an impact. It gave students an insight into a culture that is largely unexplored in most content areas. “We learned about Native American culture and traditions. We especially explored the idea that through storytelling, it explained how Native Americans viewed the world.” Windish said.
Words of Wisdom “The old Lakota was wise. He knew that a man’s heart away from nature, becomes hard. He knew that a lack of respect for growing, living things soon led to lack of respect for humans too. So, he kept his children close to nature’s softening influence. —Luther Standing Bear-Lakota
In the book, Black Elk Speaks, the four colors of the Medicine Wheel are explained and are considered to be sacred. The colors are red, yellow, white, and black. These colors are interpreted differently by each tribe. The colors can be inferred as standing for the human races, but the most common interpretation of these colors is that each one represents a direction and has a messenger. The messengers serve as spirit guides for each of the directions, which will guide an individual on their journey through life. The color yellow represents the direction of the East and is connected to the sun. It brings light to all creation. It is connected to spring, because it brings light to the darkness. It connects an individual back to his/her origins. The Morning Star comes from this direction. The star is a symbol of wisdom and new beginnings. Its messenger is the brown eagle, and it is home to the Elk people. The color red represents the direction of the North and is believed to promote good health and growth. It provides wisdom to those who are off course and need to walk a straight path again. It is connected to winter and is considered to be a growing period. Its messenger is the crane, and it is home to the white buffalo calf woman and the Buffalo people. The color black represents the direction of the West and has the power of the rain and the purity of water. The rain that it unleashes brings joy and growth by releasing ignorance. It is associated with autumn, which is the end of growth within an individual. It is a time for transition for the dark soul that lies within an individual. It is a time for introspection and confrontation. Its messenger is the black eagle, which stands against evil and ensures the respect of others. It is home to the Thunderbeings. The color white represents the direction of the South and has the power of warmth, happiness, and generosity. It is where life begins and is often identified with the season of summer. The season of growth and flowering for all living things. It is connected with life after death, and it directs men to walk toward the next phase. This direction provides nourishment of every kind for every living being and is home to the Animal people. The intricacies of the Medicine Wheel promote a strong connection of Native Americans to the earth. For an individual to fully reach his/her full potential as a person, they must move around the four directions of the wheel. The wheel is a symbol of hope, faith, and a movement towards healing, which guides Native life.
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Expansion of United States was Divinely Ordained
Doctrine Allows for Colonization
(continued from Page 1)
Cabot Charter Used to Support Doctrine
of the United States was Divinely Ordained” this concept was used as rationalization for removal of Indians from their homelands. One of the ideas that was proposed to solve the problem of uncultivated land was Indian removal. This was proposed by President Jefferson. Even though, he believed that “Indians were the equals of whites in body and mind, he thought they were inferior culturally due to their lifestyle and beliefs.” Jefferson believed Smithsonian American Art Museum Photo that if the This image is on display at the Smithsonian American Art Indians Museum. It depicts the implementation of the Manifest adopted Destiny and Indian Removal. In 1872, George Crofutt, a the publisher of western travel guides commissioned Brooklyn European painter John Gast to paint a picture for his guides. The result ways, they was the image known as American Progress. would progress from being savage to become civilized. Relocating the Indians west of the Mississippi River would delay the need to acculturate the Indians and would open up the empty lands on the east side of the Mississippi River for the settlers. In 1825 President Monroe addressed Congress, he stated that it would benefit the Indians to be “removed from their lands for their well-being.” In contradiction to Jefferson’s beliefs, Monroe did not believe they were equal to whites. In his address to the union Monroe stated, “The removal of the tribes from the territory which they now inhabit… would not only shield them from impending ruin but promote their welfare and happiness. Experience has clearly demonstrated that in their present state it is impossible to incorporate them in such masses, in any form whatever, into our system. It has been demonstrated with equal certainty that without a timely anticipation of a provision against the dangers to which they are exposed, under causes which it will be difficult, if not impossible to control, their degradation and extermination will be inevitable.” The idea of Indian removal from the lands was envisioned by President Jefferson, structured by President Monroe and implemented by President Jackson who signed the Indian Removal Act into law on May 28, 1830, this act authorized Jackson to have land reserved west of the Mississippi River in exchange for Indian land east of the Mississippi. In Jackson’s State of the Union Address on December 6, 1830, he stated (continued on Page 5, Jackson)
By Everett Shangreaux Staff Writer The Doctrine of Discovery was used by European monarchies beginning in the mid-fifteenth century as a means of legitimizing the colonization of lands outside of Europe. It was issued in 1493, the year after Christopher Columbus arrived on the shores of what is now known as North America. The Doctrine of Discovery continues to impact Indigenous Peoples throughout the world. There was a release from guilt by the wording of the Doctrine of Discovery that was adopted into United States law by the Supreme Court in 1823 through the court case, Johnson v. McIntosh. In Justice Marshall’s view, as the United States gained its independence in 1776, as a successor nation, it had the right to “discovery” and had gained “dominion” from Great Britain. Interestingly, when deliberating legal authority to support the Johnson v. M’Intosh ruling, Justice Marshall cited the English charter given to explorer John Cabot so he could document England’s “complete recognition” by the Doctrine of Discovery. However, Justice Marshall paraphrased the words of the charter, that Cabot was authorized to take possession of “discovered” land to, “notwithstanding the occupancy of the natives, who were heathens, and, at the same time, admitting the prior title of any Christian people who may have made a previous discovery.” The Europeans came to the Americas to escape oppression from the British Empire and their old world. (continued on Page 6, Colonists)
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Honoring Ceremony
Gnaski was an Evil Scheming Spirit
(Editor’s Note: Recognition of this level by an Oyate is similar to receiving a gold medal.)
Ksa embarrassed by Gnaski’s Actions
By Delilah Rouse Guest Writer On the 22nd day of the 11th month, I traveled 262 miles west to my ancestral home in Rosebud. A calmness flowed over me as Ring Thunder came into view, Usually just an annual visit to pray in front of the sacred Cottonwood tree, But I was called back home for an honoring ceremony, A ceremony by the elders of the Rosebud Sioux Tribe. Recognition for my resiliency throughout my high school career... My voice for my culture, My passion for educating the public about Native people, My desire to motivate the youth to be successful, My courage to stand and speak for injustices, My love for the Red Nation. On the 22nd day of the 11th month, I traveled 262 miles west to my ancestral home to speak to the elders, To share my motivation of the restoration of the Oceti Sakowin history in my school, To share my tears from uncovering my stolen Native identity. To be embraced in a blue quilt made by my mother(s) and aunties To begin my journey of healing for our Red Nation.
Photo courtesy of Delilah Rouse
Senior Delilah Rouse was honored for her accomplishments in her high school career by the elders of the Rosebud Sioux Tribe on November 22. Rouse’s grandmother Totes Waln was one of Delilah’s family members who attended the ceremony. Delilah is wrapped in a Star Quilt that was made for her by her mother(s) and aunties. It is Delilah’s passion for her culture and the native youth that has propelled her to actively speak about her culture. She believes that it is important to share information with others to promote understanding and bridge the cultural gap for the future. “I hope our youth continue to prosper and thrive,” Rouse said.
By Naven Foote Writer (Editor’s Note: This is the continuing story of the Oceti Sakowin origin story.)
Unk (oonk), his mother, and Ibom (ee - bom), her son, had a child together who was wicked. This child was named Gnaski (geh - nash - kee). Gnaski is an evil spirit and schemed to make Ksa (keh - sah), the spirit of wisdom and son of Wakinyan (wahk - een - yawn) and Inyan (een - yawn), look ridiculous. So, he disguised himself to look like Ksa and called himself Ksapela (keh – sah – peh – lah), and told jokes, which made the animals and other spirits laugh. When the real Ksa came to share his wisdom, the animals and spirits wanted him to make more jokes, which made Ksa feel ashamed. Gnaski came to Ksa and told him that he could make Ksa look more attractive if Ksa partnered with him. Ksa hated being laughed at and wished for it to end, so against his better judgement, Ksa agreed. The two of them disguised themselves to look exactly like each other and attended a feast. They took turns sitting with the spirits to trick them. Skan (shkawn), however, could differentiate between the two of them. He declared that wisdom and folly would no longer be easy to distinguish, and that great care must be taken when listening to either of them. Ksa complained to Gnaski that he had brought him only evil and more humiliation. Gnaski persuaded him to try a trick to convince the spirits to trust him again. He was to cause a Pte (peh - tay) man to become foolish so that others would laugh at him. He would then say that an Iktomi (ick - doe - mee), a spider, possessed him. Ksa declared that he would cure him, so he hid a spider in his hand and put bits of web in the man’s nose. When the man sneezed, Ksa pretended to catch the Iktomi and made the man sane again. Skan saw right through their schemes and banished Ksa from the Sacred Beings. Because of this, Ksa became bitter and resentful, and Image created by Naven Foote became Iktomi (ick doe - mee), the spider and the trickster. He no longer was considered the spirit of wisdom. He preys on others by playing tricks and making them look absurd.
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Mitakuye Oyasin
Dances are a Vital Piece of History
Jackson Believed Indians were Happy
Jingle Dress Dance Promotes Healing
(continued from Page 3)
Halo St. Pierre Staff Writer (Editor’s Note: This is the first story in a series on Native American dance.)
Native American dance is a valued tradition. Dances serve as a vital piece of ceremonies, including religious rituals, hunts, harvests, storytelling, and healing. The movements of dancers are reflections of the purpose of the dance. Each tribe has its own distinct dance that sets them apart from other tribes. The Jingle Dress Dance is an example of a healing dance. In the book, The Heartbeat of the People by Tara Browner she explains the legend behind the dance. According to the legend, it was during World War I, when an Ojibwe girl became very sick, and her father feared that she was going to die. He sought a vision to save his daughter’s life. In this vision, he saw the dress and the instructions for the dance. He created the dress for his daughter and then asked her to do a few “spring-like” steps, in which she always kept one foot on the ground. She started to feel better, so she kept dancing. She eventually recovered completely. She continued Photo by Nissa Stead to dance the Jingle Dress Dance, Halo St. Pierre, junior, is shown in which is also known as the her regalia, which was made by her aunt. She danced the Jingle Prayer Dress Dance. She formed the Dress Dance during the Wacipi first Jingle Dress Dance Society. The (powwow) that was held on dance is considered to bring healing Native American Day at the Multicultural Center. to those who are sick. According to Indian Country Today, the traditional Jingle Dress Dance required the dancers to never cross their feet, never dance backward, and never complete a circle. They kept footwork light, nimble, and close to the ground. Their dresses chirped as they moved. The modern dance allows more flexibility, the dancers can cross their feet, can complete full circles, and can dance backward. The Jingle Dress Dance came about at the time when Native American religion had been suppressed in the United States. At that time religious dancing by Native Americans had been outlawed. Natives found performing dances could be arrested, confined, imprisoned or locked in insane asylums. It was the strength and spirit of the Ojibwe women who were not afraid of the 1921 law kept the spirits and health of their communities alive during a time of suppression. These women even allowed themselves to be photographed, even though they could have been prosecuted.
that Indian removal was a benefit to both Indians and whites. Jackson said, “It will separate the Indians from immediate contact with settlements of whites; free them from the power of the States; enable them to pursue happiness in their own way and under their own rude institutions; will retard the progress of decay, which is lessening their numbers, and perhaps cause them gradually, under the protection of the Government and through the influence of good counsels, to cast off their savage habits and become an interesting, civilized, and Christian community.” Jackson further explained, “What good man would prefer a country covered with forests and ranged by a few thousand savages to our extensive Republic, studded with cities, towns, and prosperous farms embellished with all the improvements which art can devise or industry execute, occupied by more than 12,000,000 happy people, and filled with all the blessings of liberty, civilization and religion?... How many thousands of our own people would gladly embrace the opportunity of removing to the West on such conditions! If the offers made to the Indian were extended to them; they would be hailed with gratitude and joy.” In this excerpt from The United States Democratic Review it sums up the idealism of the Library of Congress Photo pursuit of a true hoto passion for In 1830, President Andrew Jackson signed the Indian Removal Act into democracy that seems to have been law. This law moved Natives to a designated “Indian Territory” across interrupted by the the Mississippi. They walked 1,200 principle of Manifest miles across country on a trail, which is known as the Trail of Tears. Destiny. “We have had patriots to defend our homes, our liberties, but no aspirants to crowns or thrones; nor have the American people ever suffered themselves to be led on by wicked ambition to depopulate the land, to spread desolation far and wide, that a human being might be placed on a seat of supremacy.” With the help of Papal Bulls, the Doctrine of Discovery, the Marshall Trilogy, and the principle of Manifest Destiny, Americans would accomplish a coast to coast progressed America.
Mitakuye Oyasin Colonists Repeated History in New World (continued from Page 3)
However, after their arrival, they repeated the same behavior by oppressing the indigenous people who lived here. The Doctrine of Discovery has been utilized in many court cases. The court case that has most likely impacted the Native American people concerning land is part of the Marshall Trilogy, the case, Johnson v. M’intosh in 1823. The U.S. Supreme Court states that Christian expansion and possession of “discovers lands”, in spite of Native occupation is how colonial powers operated. The Natives that occupied the land at the moment of “discovery” were no longer completely sovereign and only had the right of occupancy. After more than 500 years, why are American Indians still asking for the repudiation of the Doctrine of Discovery? Federal Indian Law is complex in nature, allowing Native American people only the “right to occupancy”. Native land court cases today still use the Doctrine of Discovery to settle Marshall Trilogy Summary, 1823-1832 court Johnson v. M’Intosh (1823) – Private citizens cases could not purchase land from Native that Americans invades the basic Cherokee Nation v. Georgia (1831) – The human Cherokee Nation held dependent in right of relationship with United States – like ward Native to its guardian people to Worcester v. Georgia (1831) – Laid out the have the relationship between tribes and state and right to federal governments – gave federal “own” government sole authority to deal with property, Indian Nations not just occupy. The Doctrine of Discovery tends to a be in violation of these basic human rights, whereas the fifth amendment of the United States Constitution upholds basic human rights: “nor shall private property be taken for public use, without just compensation.” In a recent court case “White vs. University of California, 114”, the University of California was not ordered to repatriate (return) the 9,500-year-old skeletal remains to the Kumeyaay Nation as the remains had not been identified as Native. The case has since been appealed, and Dorothy Alther (Oglala Sioux) acknowledged the remains have been turned over to the Kumeyaay and is hopeful that no further appeals occur, but that could take a lot of time to determine. Up until 1990, Native American remains and funerary objects could be dug up and used for scientific research. Through Federal Indian policy, the Native American Graves and Repatriation Act (NAGPRA) was passed in 1990. (continued on Page 7, Tribe)
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South Dakota’s Sovereign Nations A Look at the Crow Creek Reservation By Rawhide Hulit Staff Writer (Editor’s Note: This is part one of a nine-part series on the reservations in South Dakota)
Crow Creek Reservation is one of the nine sovereign nations in South Dakota. The Reservation’s name by the Crow Creek Sioux Tribe’s constitution is Crow Creek Reservation. The word reservation is indicative of the land base, that’s why the word reservation is used, as this was land negotiated for by a treaty with American Indians and the United States Government. The clue is the word “reserve” as it is part of the word “reservation” except for the letter “e.” However, keep in mind that the negotiated treaties were changed or broken, as more and more land was required for the white settlers. Also keep in mind, that according to the Supreme Court, treaties are “the highest law of the land.” The Crow Creek Reservation was established in 1889, with a land base of 422.534 square miles. The reservation has three voting districts, Big Bend, Crow Creek, and Fort Thompson, and the capital city is Fort Thompson. The west side boundary of the Crow Creek Reservation is the Missouri River. Due to its location along the Missouri River it has a beautiful landscape of rolling hills and valleys. The information from Oceti Sakowin Origins and Development, Foundational Resources for Educators,” indicates that the Crow Creek Sioux Tribe’s constitution was ratified in 1949. It also shows the population for both residents and citizens (enrolled members) from the 2010 census information as 2,010 residents. To clarify, anyone can live in the boundaries of a reservation in South Dakota, but to be a citizen the person must be an enrolled member and that is based on the tribe’s constitutional requirements for enrollment (refer to the Crow Creek Sioux Tribe Constitution, can be found online). The number of citizens from the 2007 census is 3,507 and the Oyates Graphic by Janet Kolb that make up the citizens are mostly from the descendent lands of the Mdewakantonwans, and the Ihantonwannas. (continued on Page 8, Artist)
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Historical Calendar of Events
Tribe Wins Right to Ancestral Remains (Continued from Page 6) The purpose of this act was to return Native American remains and objects that are excavated to the to the people of the traditional homelands. In this case the “La Jolla remains,” were found at an archaeological excavation site on the property of the Chancellor’s official residence at the University of California-San Diego, the traditional homelands of the Kumeyaay Bands. Even though this case was ultimately settled in favor of the Kumeyaays, this is just The skeletal remains which an example of dozens were found in 1976, a male and of court cases that have female, are believed to be used the words of the 9,500 years old. These remains Doctrine of Discovery to along with the remains of a try to deny American Indian rights. Quoting Kennewick man found in the Doctrine of Washington in 1996 have been Discovery: “That right, a part of a decade long legal which is residual in battle between tribes and nature, comes from the scientists. legal theory that discovery and conquest gave conquerors the right to own the land but did not disturb the tribe’s right to occupy it.”
Compiled by Kaden Taylor
December December 8, 1818: Secretary of War John C. Calhoun presents a report to the House of Representatives. Among the report’s proposals: tribes should no longer be treated as sovereign nations; Indians should be saved from extinction; and Indians should be taught the correct concept of land ownership. December 7, 1868: Sheridan and Custer leave Camp Supply for Fort Cobb. December 15, 1890: Sitting Bull is killed while being arrested at Fort Yates. December 26, 1862: 38 Santee Sioux condemned for their actions in the Santee Uprising are hung in Mankato, MN. This is the largest mass hanging in American history. December 29, 1890: Wounded Knee Battle (massacre)
Learn Lakota Compiled by Rawhide Hulit
Medicine Wheel Vocabulary (Editor’s Note: Each of the names of the four directions is attached to the four quadruplet brothers from the Oceti Sakowin origin story and their names are part of the names of the direction they set.)
English: North English: East English: West English: South
The Four Directions Lakota: Waziyata (Wah-ZEE-yaw-taw) Lakota: Wiyohiyanpata (Wi-YO-he-yawn-paw-taw) Lakota: Wiyohpeyata (Wi-Yo-gh-pay-yaw-taw) Lakota: Itokagata (Ee-TOE-kaw-ghaw-taw)
The Four Seasons English: Winter English: Spring English: Summer English: Fall
Lakota: Waniyetu (Wahn-NEE-yay-too) Lakota: Wetu (WAY-too) Lakota: Bloketu (Blow-KAY-too) Lakota: Ptanyetu (pta-yeh-too)
The Four Colors English: Yellow English: White English: Black English: Red
Lakota: Zi (zee) Lakota: Ska (skäw) Lakota: Sapa (sah pa) Lakota: Sá (shaw)
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Editor’s Corner Newsletter Serves Dual Purpose for Students By Janet Fleming-Martin Adviser The Mitakuye Oyasin newsletter serves a dual purpose. Initially, its purpose was to get the students engaged in the curriculum by using reading, writing, listening, and technology as a part of the Sioux Falls School District’s goal to use these four major concepts to enhance academic learning goals. This year, the premise has taken a dramatic turn. The goal is still to use reading, writing, listening, and technology, but it is also to push the students to appreciate and understand the process of research. I call it “dig, dig, dig.” The research is made more difficult by the complexity of Native American Culture and history. The challenge is to tie the content to the student's own culture and history, both past and present. Students are expected to research and write about their assigned topics, despite the complexity of the content. Governmental policies changed the way the people lived. For example, one of these governmental policies is the 1883 Code of Indian Offenses, a policy that denied all Native peoples of their spiritual beliefs, until 1978. The students also grapple with learning about American Indian Boarding Schools with the famous quote “Kill the Indian, Save the Man” by Captain Richard H. Pratt”, in which Native children were forcibly removed from their homes and treated as slaves. They learn about policies like land allotment, which took away thousands of acres of land so the land could be opened for settlement. They also study, discuss, and write about the termination of tribes, relocation of people, broken treaties, grave robbing of Native people for scientific purposes, and the Indian Child Welfare Act, etc. What’s the purpose, and how does this tie to their newsletter? This much in-depth content cannot be taught in a year's course. This is a lifetime study. When the students are assigned these topics to write about, they are in a position to truly learn and gain understanding by looking at relevant, researched-based information, and then take this information and turn it into a short summary that can be published. The goal is to learn the curriculum content, but also to learn how to research, write, make an impact, and educate others. The hope is that those of us who do not know any of this history or culture gain an understanding. This information cannot be found in a history textbook. This is quite literally a “dig, dig, dig” process. An important piece of understanding is that this newsletter is not written to lay blame or focus on a negative past. This newsletter is to educate all who are willing to read from the perspective of the indigenous people who lived here thousands of years ago, but more importantly that the Native students find it within themselves to do the research, learn and move forward.
Artist Oscar Howe Born in Reservation (continued from Page 6)
The Crow Creek Sioux Tribes has 7 elected officers and 7 council members. Information gathered from Crow Creek Sioux Tribe/Travel South Dakota, mentions wonderful attractions and interesting things to do while visiting Crow Creek Reservation. Of note is the artist Oscar Howe who was born in Crow Creek in 1915 and left behind as his legacy Native Art. Some attractions that would entice many different types of travelers are: the Arikara or Mandan villages that are archeological sites in Crow Creek Reservation, scenic views of the prairie and the Missouri River, the “Spirit of the Circle Monument” at Big Bend Dams honoring 1,300 plus who died from lack of nutrition and weather exposure during a three year period in the 1860s, guided hunts are proved by the Wildlife Management Department and visitors can enjoy outdoor activities such as fishing, boating, camping along the Missouri and other manmade dams. In addition, a herd of buffalo can be observed north of Fort Thompson. A tribally operated casino called the Lode Star Casino and Hotel offers gambling, food, and live entertainment. Often times, we only hear about the negative aspects of reservations, when in fact the reservations offer many opportunities to learn about Native culture, but more than that, to enjoy the kinds of activities found anywhere.
Mitakuye Oyasin Editors: Kaden Taylor and Lancelot Wells Writers: Halo St. Pierre, Nissa Stead, Teodoro Sargent, Everett Shangreaux, Carlus Marks Jr., Rawhide Hulit, Naven Foote Photographers: Halo St. Pierre and Nissa Stead Nameplate Designer: Rawhide Hulit Advisers: Janet Fleming-Martin and Janet Kolb Principal: Dr. Laura Raeder Mitakuye Oyasin is a monthly newsletter which covers topics taught in the Native American Connections class. Students use the newsletter as an extension of the class content, in which they research the branches of the core class curriculum to connect to the content. Students research, write, and edit stories to create a better understanding of their culture. The newsletter is produced in the partner class Visual Communications.