October-November 2022

Indigenous Studies Newsletter, Lincoln High School 2900 S. Cliff Avenue, Sioux Falls, SD (605) 367 7990

The Great Law of Peace and Constitutions Tribes are Sovereign Nations

By Claire Conover, Essence Antelope and Aubree Pickner Staff Writers

When the Founding Fathers of the United States set forth to design a Constitution for the 3 colonies, they were heavily influenced by the Iroquois Nations’ “The Great Law of Peace” oral agreement which had been created to bring peace and unity to the Iroquois Nations. There are many similarities between the Iroquois Confederacy’s Great Law of Peace and the U.S. Constitution.

The founding forefathers worked closely with the Iroquois Nation after learning the Iroquois Nation successfully brought peace among its five Nations through “The Great Law of Peace.” One of the five Iroquois Nations is the Onondaga. In 1744, the Onondaga leader Canassatego gave a speech encouraging the 13 colonies to stop arguing and unite. In 1754, Ben Franklin referred to the Iroquois model when he presented his Plan of Union at the Albany Congress. Representatives from the Iroquois Nation and the seven colonies attended this meeting. Then in 1776, Ben Franklin invited the Great Council members from the Iroquois Nation to the Continental Congress meeting to speak.

The Iroquois model that was developed in 1142 has distinct similarities to the U.S. Constitution. The Great Law of Peace has the following clauses reflected in the U.S. Constitution: restricts members from holding more than one office in the Confederacy; outlines processes to remove leaders; designates two branches of the legislature with procedures for passing laws; outlines who has the power to declare war; creates a balance of power between the Iroquois Confederacy and the individual tribes (Senate, continued on page 2)

Winter Count Records History One Event Historically Represents Year

By Meron Gebremariyam Staff Writer

When first imagining a language, most would think of it as having two main functionalities; oral presentation or writing. But, there are a few languages that have either one or the other; some of the Native Americans were a part of this small cluster. Unlike a lot of well known tongues, Native Americans were not the type to write their language out but instead chose to speak it. And when the time came to record history, they would use winter counts.

Winter counts were a tool used by some indigenous communities to record just one important event worthy for the year. This year would begin with the first snowfall and ended with the following year's snowfall. Through the decision making of elders from each community, they would choose one historical reminder for that particular year, in which the year would also gain its name The job was left to the keeper, who was the man known to paint a new pictograph (a picture that can express and/or communicate) to represent said event on a buffalo hide, while also being responsible for making a new copy of the winter count if the paintings ever faded, as well as being the storyteller.

The storytellers were remarkably important, as it was their duty to preserve and pass along information. Along with the use of the winter count, they were able to educate the community on any history regarding their people, as well as answer questions the community had for them concerning their personal history.

The glyph was also considered a mnemonic device This is a technique that helped increase the ability to recall and retain information from a particular time

The Great Seal of the United States ca. 1917 1919.

Image courtesy of PBS

Image courtesy of the Sioux Indian Museum, U.S. Department of the Interior, Indian Arts and Crafts Board, Rapid City

Pte People were Skan’s Final Creation Life Began when Animals Swam in

By Janet Fleming Martin Adviser

the Waters

Skan’s final creation were the Pte (Pu tay) People, a man and woman who would create other humans. Skan created Hunku (Mother) and Ate (Father) as the first Pte

To each of the Pte People he bestowed these characteristics:

1st: Tokeya: A Nagi (Naw gee) a spirit which guides us, a particle of his own divine energy. Your spirit is the part of you that is not physical and that consists of your character and feelings.

2nd: Inunpa: A Nagila (Naw gee la) a particle of his own divine energy. Consciousness is an inner feeling or voice viewed as acting as a guide to the rightness or wrongness of one's behavior.

3rd: Iyamni: A Niya (Nee yah) breath of life which Tate breathed into them, which is their life breath. It is that first breath that gives us life.

4th: Itopa: A Sicun (See choon) the spirit to reproduce offspring, and to give health and growth. The desire to have offspring.

As the Oceti Sakowin Owaunspe continue to study the origin story of the Oceti Sakowin, they learned about Skan’s final creations. After reading the character traits of Skan’s final creations, students were tasked to write a paragraph describing themselves using similes and metaphors. Below are some of the students' writings.

I’m Jacob and I am a Native American even though I am white as snow. My mother was like a bird and flew away. My father took care of me like a bear takes care of its young. I love learning about my Native American heritage like a bee loves flowers. I’m a ray of sunshine when I’m in a good mood, but when I’m in a bad one, I’m thunderclouds. My passion is as big as an elephant. My eyes are the ocean. I try to always look at the bright side of things, but I am also a worry worm.

I am Ajab Komi, and my mind is a blank canvas waiting to be dyed with a passion for a future, my work is as flexible as water and can be whatever is needed, most of the time my drive is a waning flame but when I have a true goal my drive is as bright as a cinder. I always go with the flow, staying calm as a sea turtle. My thoughts are wild fireworks, and my spirit is as balanced as a scale with equal weight on each side.

I’m Canku and right now I'm as tired as a blanket. When I walk I’m a spider. But when I jump I'm as active as a fish swimming in the sea. Trying to describe my character is like trying to tame a shark. Most of the time I'm as chill as a sloth, but when happy or upset I'm a hurricane. When I'm over it I feel like a bear that should be caged. I'm a hot summer. My eyes are a shallow ocean. Unfortunately, I do act like a monster when I’m mad.

Senate Pays Tribute to Iroquois

(continued from page 1)

In 1988, the U.S. Senate acknowledged and paid tribute through House Congressional Resolution 331, it states “A concurrent resolution to acknowledge the contribution of the Iroquois Confederacy of Nations to the development of the United States Constitution and to reaffirm the continuing government to government relationship between Indian tribes and the United States established in the Constitution.”

The government to government relationship between the United States and Native tribes continues to evolve and one of the many steps of this evolution was brought about through the 1934 Indian Reorganization Act by way of requiring tribes to create tribal constitutions. The act’s purpose was to decrease U.S. authority over Native American tribes and give native people living in reservations more freedom for self governance. This act did not come without many criticisms and downfalls which included the U.S. government forcing tribes to assimilate according to the European style of government instead of how Native people structured their government prior to colonization. Through an examination of each of the nine Tribal Constitutions in South Dakota, there are similarities and distinct differences between each of them.

To reinforce the complexity regarding the nine reservations and tribes in South Dakota, take a close look at the chart on page 3, that outlines the constitutional names of the tribes, reservations, flags and capital cities, voting districts, terms and number of officers. This chart shows the diversity of how these sovereign nations operate their governmental structure. For example, the tribes’ constitutional names show that some have the word Sioux and some do not. Several of the flags recognize their voting districts whereas other flags do not. Two of the tribes do not have voting districts as they are voting at large districts. Also, note the differences between the terms and number of officers. However, this chart could be expanded to reflect voter requirements that sometimes is distinctly different from tribe to tribe. This small amount of information presented here and, in the chart, see Tribal Constitutions, page 3 of the newsletter, is an injustice to this topic, but hopefully, this will pique the interest of others to do further research

Trivia Question

What happened on December 26, 1862, to the Dakota people in Mankato, Minnesota?

ceremonies prohibited?

Tribal Constitutions for South Dakota Tribes Sovereign Nations

within a Nation

By Claire Conover and Essence Antelope Staff Writers

This chart shows the constitutional names of the nine tribes and reservations in South Dakota. It identifies how the United States Constitution influenced the design of tribal governments. The recognition of the flags, terms in office, voting districts, officers etc. of the tribes, brings meaning and clarity to these sovereign nations within a nation.

Tribal Constitutions for the 9 Tribes in South Dakota

Conversations with Staff at Lincoln High School

By: Otto Sahl Staff Writer

For the Mitakuye Oyasin newsletter, students wanted to interview Lincoln High School staff members in order to gain insight from staff members about their perspectives of working with and teaching Native American students.

Tiffany Svennes, Patriot Post

Q: What is your job at Lincoln High School?

A: I am the Patriot Post Tier

Two teacher and JAG (Jobs for America’s Graduates) specialist

Q: What's one of your most significant achievements while working with Native students at LHS?

A: For me, it is getting students that fall behind in credits to graduate. Last year we had Native students that started the year at sophomore and junior status and they worked very hard in the Post and graduated!

Q: What is the survey about that you are conducting on Native American students’ graduation rates?

A: I am doing research for my Doctorate in curriculum & instruction so I'm looking at why graduation rates for Native American students are below the state and district averages. I specifically wanted to hear the voices of Native students and their parents in order to try and find out what we can do to increase our Native graduation rate. In my opinion, I think we must hear and learn from the people that know the best route to assist our Native students.

Q: What do you think is the biggest obstacle the staff at LHS has to overcome in assisting Native American students?

A: I think that the biggest obstacle is helping Native students feel connected and valued at school. Our narrative needs to be that ‘we want you here!’ I think that providing opportunities for non-Native students to learn about the culture of Native students would open eyes and change mindsets. After all, Native students experience unique historical trauma in South Dakota that others do not.

Jeff Holcomb, Hall Monitor

Q: What is your job at Lincoln High School?

A: I am the hall monitor in the morning My responsibilities are to track who comes in the building. After that I patrol the halls and make sure our students are safe and behaving appropriately. Once the doors are open to the students, I move to the front entrance of the building. Once the bell has rung and students are in class, I continue to sit in the entrance area and check in students who are late.

Q: What kind of relationships have you made at Lincoln High School?

A: I enjoy meeting all the students. It's really interesting to meet new people. Sometimes the students will sit with me for a while and I can learn more about their goals and aspirations. It’s so much fun to get to meet the students, but since there are so many students I don’t get to meet all of them.

Q: What do you hope to achieve with your time here?

A: I hope to help students feel safe and comfortable. One of my goals is to work with students to understand them, and find ways to communicate with the students in such a way that it will increase their desire to want to go to class. One of my goals is to get to know as many of the students here at LHS that I can.

Q: How have you been able to connect with Native American students?

A: I’ve connected with students through the Indigenous studies teacher, Janet Fleming Martin. Most people don’t know I am originally from Pine Ridge Reservation. It is pleasing to know many Native American students still call Pine Ridge their home.

Did You Know?

Photo by Jahnessah Rondell

Photo by Jahnessah Rondell

Nicole Mann is the first Native American woman astronaut. In October, she was part of the SpaceX Crew Dragon that landed at the international Space Station.

Red Cheek Woman and Star Man Tell Story of North Star Students Learn

Traditional Star Knowledge Narrative

By Aubree Pickner Staff Writer

According to one Lakota narrative, there was a beautiful Lakota woman. Her name was Tapun Sa Win (Red Cheek Woman). Her beauty stunned everyone. Lakota men from all around would come to her village hoping to marry her. One by one, they would stand beside her under her blanket and confess their love for her, but she turned away each one One night a man with a strong and special aura approached. He stood with Tapun Sa Win and she decided they would be married. He asked for permission from the people, they said yes. He said, “I am from the stars and want to take Tapun Sa Win to the sky to live with me.” All were happy for Tapun Sa Win, but they dreaded her exit, but they said their goodbyes.

The two went to the sky and in no time Tapun Sa Win was pregnant. Star man warned her not to dig or eat the fruit in the sky world. One day she saw a plant that looked like a timpsila. She thought, “Since my husband is wandering off as stars do, I will dig this timpsila, it reminds me of home.” She dug up the timpsila. When she pulled it from the ground, there was a hole where it once was. She looked down and saw her family on earth. She missed them. She braided everything she owned; roots, shawls, blankets to make a rope. She lowered the rope and began her descent. She reached the end, there was still a long way down. She hung there for as long as she could, then lost her grip and fell to the ground.

When Star Man returned he noticed immediately that his wife was missing and began searching for her. Eventually, he found the hole and peeked through it, he saw Tapun Sa Win on the ground. She was dead. He was struck with despair and grief, he drags himself away from the hole and sat. Since that day, he has not moved. Because of this, he is called Wicakiyuhapi Owanjila, the North star that stays in one place

Staying Still

By Honorae Little Bear

Tapun Sa Win met her love the Star Man

Together they went to the star village.

New life, new cravings, exploring their new lands.

Under her, finds Unci Maka’s image.

She misses her home so she ties a rope.

Leaving the village behind, she says goodbye.

She climbs down and there she loses hope.

Falling off the rope, she falls and dies.

Star Man finds her with no life so he cries.

The one with grief, then wandered a short way.

New life, all alone, living in the sky. The Star Man then becomes a star far away.

Looking at his lover he stays still. Reminiscing and crying over a hill

Empty Space

By Luta CrazyThunderDuran

Beautiful and Lakota woman star

Her husband came from the bright sky above She turned down every village male so far He floated towards her and she fell in love

She was not supposed to dig in sky ground

Her husband was gone and that he'd regret

Braiding a rope, she fell without a sound

Coming too late he sat very upset

Sickened with sadness of short lasting wife

Lonely and sad with unexpected pain

In the sky is where he'd be for life Alone in the sky is where he'd remain.

High in the sky in the big dipper place

Grieving and lonely in empty filled space.

Forever

Tapun Sa Win wants a nice new husband

Many men want to become her new man

Then star man came shining like a diamond

Tapun Sa Win and Star Man’s life began

Star Man took Tapun Sa Win the sky People in the tribe were happy for her

Before they went to the sky they said bye

Tapun Sa Win went with him to transfer

Tapun Sa Win went to live in the sky

Her husband wondering in the night stars

Tapun Sa Win husband turns a blind eye

Tapun Sa Win timpsila falls far

Tapun Sa Win was dead when he found her

The star that stays in place now forever

By Jordan FoolBull

Red Cheek Women and Star Man Inspire Student Sonnets

Creative Commons Photo

Indigenous Club Builds Float Students Carry on Parade Tradition

By Aubree Pickner Staff Writer

On October 10th, Lincoln High School’s very own Indigenous Club celebrated Native American Day in a special way. In the weeks leading up to October 10th, students gathered and helped build a float for the annual Native American Day parade. This is the third float created by students from Lincoln High School.

Students designed and created a float which represented the theme, “We Walk with Our Teachers”. Every day after school, students gathered in the auto body shop and worked tirelessly to get the float to perfection. With extra help from Mrs. Martin’s cookies, it was finished right on time.

Students from Lincoln High School participated in the annual Native American Day parade. Aubree Pickner and Miles Brokenleg were part of the group of students who designed and assembled the float.

The float consisted of many white buffalos with the names of influential people on them. Right behind that was another huge white buffalo. Along the sides were last month's issue of Mitakuye Oyasin.

On the day of the parade, there were many students who rode the float representing the Oceti Sakowin flags. Perhaps the most important part, Opal Stars sat front and center on the float. Opal was a Head Start teacher and molded countless students. She is well known to many families in South Dakota. As the float chugged along, relatives all throughout the parade made it a point to say “hi” to Opal and showed their thanks.

As Mrs. Martin pulled the float along, students handed out candy and balloons. As a whole, the Indigenous club at Lincoln High School brought recognition to our community and hopefully gained respect. Please join us next year in the hopes of creating yet another beautiful float.

Oceti Sakowin Events in History

October 1875

Colonel Nelson “Bear Coat” Miles arrives on the Yellowstone River to command the campaign against the northern plains Indians. The Manypenny Commission eventually demands that the Sioux (Oceti Sakowin) give up Paha Sapa (Black Hills) or starve.

Photo by Janet Kolb

Students from the Indigenous club at Lincoln High School participated in the Native American Day parade on October 10. Opal Stars was the "teacher" of honor on the float.

Photo by Janet Kolb

Mrs. Peters, librarian, created a display of books by Native American writers in honor of Native American Heritage Month.

Photo courtesy of Mrs. Peters

Oceti Sakowin Kinship System Family Relationships are Complex

By Jordan Fool Bull Staff Writer

Learning the Oceti Sakowin Kinship system and how it differs from the European Kinship system is part of the curriculum studied this semester in Indigenous Studies. Mitakuye Oyasin (We are All Related) is the kinship belief system of Oceti Sakowin.

Kinship not only extends to human relatives in Native culture, but also extends to all things on earth. The animal nations, the rock nations, and the plant nations are all considered family

According to the Merriam-Webster dictionary, “a kinship system describes the social relationships that connect people in a culture and his/her obligations within that kinship system.” Knowing the difference between the two kinship systems is an important key to understanding Oceti Sakowin culture and values.

In the European Kinship system, it defines everyone who has the same parents as biological brothers and sisters. A mother’s brothers and sisters are uncles and aunts, same with the father’s brothers and sisters. The children of the aunts and uncles are cousins.

Grandparents are the parents of a mother and father and siblings of the grandparents are great aunts and great uncles respectively

Senior Spotlight: Miles Brokenleg

By Otto Sahl Staff Writer

Q: What tribe or reservation do you identify with?

A: Rosebud Reservation, Sicangu Oyate

Q: What’s your biggest achievement?

A: My biggest achievement is my academic success, as well as my life/work balance. Indigenous club is something that I also take pride in, and I hope with all my heart that it continues on even after I graduate.

Q: How has being biracial affected you?

A: It adds complications that wouldn't be present without it. For a long time, I've tried to ignore my Native heritage because it was easier to "fit in" without it. I've come to realize that living that way isn't healthy, and I need to take pride in who I am.

Q: What’s the biggest challenge Native Americans face regarding school?

Oceti Sakowin Kinship

A mother’s sisters=mothers

A mother’s brothers=uncles

Husbands of mother’s sisters=uncles

A father’s sisters=aunties

A father’s brothers=fathers

Wives of father’s brothers=aunties

Grandpa, grandma=grandparents

Great uncle/grand aunt=grandparents

The Oceti Sakowin Kinship system is more complex. In this system, a mother’s sisters are your mothers (therefore your mother’s sisters’ children are siblings.) A father’s brothers are your fathers (therefore your father’s brothers’ children are siblings.)

A mother’s brothers are your uncles, so their children are your cousins. A father’s sisters are your aunties, so their children are cousins. All of those who marry any of your parent’s sibling are uncles and aunties, but that does not change your relationship as siblings respectively as described. As for grandparents, all become the grandparents. There are not great aunts, uncles, great grandma or great grandpa’s all are grandparents.

There are three ways to become relatives in the Oceti Sakowin culture, by blood, marriage and adoption. When thinking about the Oceti Sakowin culture, it is important to know that we can have many relatives: fathers, mothers, grandparents, brothers, sisters, aunts, and uncles.

A: Native American students are one of the most underrepresented communities when it comes to the American school system. Often times, Native students are also affected by certain issues on a disproportionate level within school and outside and there simply isn't enough conducive effort toward Native students to grant them the resources they need to get caught up and succeed in their education.

Q: What is one of the biggest challenges you have faced being a Native American in the Sioux Falls School District?

A: Being the token Indian kid. Meaning that as an Indian student I’m asked every single Native American history question. Being so far removed from all my Native family is another thing that makes school difficult. As a Native student always being asked my opinion on questions related to Native American information puts more responsibility on me

Q: Any additional thoughts?

A: Native American Heritage month is in November and we’re going to be showcasing information about Native American people

Photo by Jahnessah Rondell

EDITOR’S CORNER Mitakuye Oyasin

The Lack of Native Literature and Art

By Meron Gebremariyam Editor

The absence of understanding Native American culture, identity, and/or history can be traced back to the lack of indigenous art and literature consumed in modern media. Whether inside a classroom or watching videos on a platform, the loss of native art is key to the shortage of aggression in regard to indigenous political issues. The low key obsession of European artists and writers is obvious; they’re taught in schools during English lectures, while also being used as examples for inspiration and the continuous education of art and history. Artists like Vincent van Gogh, Pablo Picasso, and Leonardo da Vinci are well known even to the everyday student. Or writings of Edgar Allan Poe the poet, Herman Melville who wrote Moby Dick (the supposed greatest American novel of our time), and the dark romanticism of Nathaniel Hawthorne are writings that any obsessive reader could encourage others to read and study. And yet, nobody teaches the collection of poetry American Sunrise by Joy Harjo, the short story collection Living on the Borderlines by Melissa Michal, or the stunning writings of Shonda Buchanan who wrote Black Indian. The sheer abundant links of writings and paintings that speak of the thoughts and dreams of native individuals are too great to be ignored. If lovers of the arts, providers of education, or even just your everyday people truly appreciate Native Americans and genuinely wish to rid themselves of the ignorance of their history and culture, then I strongly urge others to take the time and indulge in these works and appreciate the talent of indigenous creators with just as much love and enthusiasm.

The Mitakuye Oyasin newsletter is published once a month by the Indigenous Studies class at Lincoln High School. It is designed to promote the understanding of Native American Culture and history

Staff Members

Editors: Meron Gebremariyam, Aubree Pickner

Assistant Editors: Claire Conover, Essence Antelope, Jordan FoolBull

Writers: Essence Antelope, Gabriel Keezer, Kya Lehman, Honorae Little Bear, Bailey Phillips, JayCee Roubideaux, Otto Sahl, Gennea Stands And Looks Back, Luta CrazyThunderDuran

Artist: Johnny Waters, Izaiah Long Crow Adviser: Janet Fleming Martin Principal: Dr. Laura Raeder Layout/Design Support: Janet Kolb

Answer to October Trivia Question

What Native American sacred site was the first National Monument in the United States?

Mato Tipila (Devils Tower)

Learn the Lakota Language

Compiled by Gennea Stands And Looks Back

Lakota: *Tanhansi Lakota: *Hankasi Pronunciation: tăăn-hăn-shē Pronunciation: hăăn-chăw-shē English: cousin (male to male) English: cousin (male to female)

Lakota: *Sicesi

Lakota: *Cepansi Pronunciation: shē chĕs shē Pronunciation: chāy păwn shē English: cousin (female to male) English: cousin (female to female)

Lakota: Mitakuye

Lakota: Oyasin Pronunciation: mē tăăw koo yāy Pronunciation: Ō yăăw sĭn English: related English: All My

Lakota: Mitakuye Oyas in

Lakota: Tiospaye Pronunciation: mē tăăw-koo yāy O yăăw sin Pronunciation: Tēa ōsh pie yāy English: All My Relatives English: Extended Family Unit

*These words are kinship terms used in place of an individual’s name.