Beyond Cowboys and Indians: Enabling Teachers To Broaden Their Tools For Teaching About The Plains Indians

The Haffenreffer Museum of Anthropology
BROWN
Beyond Cowboys and Indians

Enabling Teachers to Broaden Their Tools for Teaching About the Plains Indians
CONTENTS
BROWN
WELCOME! : Where We Bring the Museum to You! About These Materials The Sioux: Lakota, Dakota, Nakota People of the Central and Northern Plains Activity One A Few Words Activity Two Winter Count Bibliography and Selected Resources Who is Jennifer Edwards Weston (Pte San Waste Win)? Activity One My Story Activity Two All Types of Families Bibliography and Selected Resources Lakota and Dakota Social Gatherings, Religion and Government 17 Section I: Relatives, Powwows and Naming Activity One What Will You Wear? Activity Two Celebrations and Gatherings Activity Three Star Quilt Designs Bibliography and Selected Resources Section II: Religious Ceremonies Bibliography and Selected Resources Section III: Government and Community Activity One Which States do the Lakota, Dakota, and Nakota Call Home? Activity Two What is Community? Activity Three Bringing it All Together Activity Four Native American Across America Bibliography and Selected Resources General Information and History Vocabulary Additional Resources Acknowledgements
3 3 4
5 8 9 10 12 13 14 16
17 20 21 22 23 25 28 30 32 33 34 35 36 37 39 40 43
WELCOME!
BROWN
Brown Universitys Haffenreffer Museum of Anthropology welcomes you to our program,
Beyond Coybows and Indians

: Where We Bring the Museum to You!
The Haffenreffer Museum collects and maintains over 100,000 artifacts of human cultures from around the world. We have offered experiential educational programs to the public for over thirty years. Through hands-on object-based activities and inquiry-based teaching, our programs educate students and teachers about people and cultures worldwide. Through our Culture CaraVan program, we deliver the worlds cultures with objects from our famous collections right to your classroom!
About These Materials The following curricular materials have been developed in cooperative consultation with Haffenreffer Museum staff, and past and present Native American students at Brown from a variety of majors and tribal affiliations. The materials recognize and enforce the importance of providing teachers and students with appropriate background information, project and activity suggestions, and resource materials related to Native peoples. Content focuses on American Indian groups from the Northern Great Plains region, and specifically on the tribal groups known as the Sioux and their social, political and cultural experiences from the era of treaty-making with the United States government to today. These materials will be further developed with educators who have visited the museum with their students, and with American Indian educators working in tribal and non-tribal settings suggestions regarding educational content and cultural perspective are welcomed. The current version focuses on interdisciplinary learning and provides some links with curriculum standards used in Rhode Island and Massachusetts. Presented in a personal narrative style, based on the life and family of Jennifer Edwards Weston, a young Lakota woman and member of the Standing Rock Sioux Tribe, and recent graduate of Brown University the unit emphasizes contemporary Lakota life, highlighting cultural, educational and political experiences. This curriculum is focused almost entirely on the present. Brief mention is made of earlier periods in Lakota history, such as the early Reservation period (late 1800s) and the federal treaty-making and removal policies (early to mid-1800s). Setting the narrative in the present helps students visualize Indian peoples and cultures as contemporaries of modern American life. Suggested activities, vocabulary and a bibliography accompany the unit. We hope these materials help you to reinforce the positive imaging of American Indians, and to teach your students that Native peoples continue to live and thrive in contemporary American society. Vocabulary words are in bold and a listing can be found on page 39.
ABOUT THESE MATERIALS

BROWN
About These Materials Native People of the Plains is designed to be an innovative, hands-on program, which explores the land, life and activities of the Sioux the Lakota, Dakota and Nakota people who once lived in territories ranging from present-day Minnesota through parts of Montana, Wyoming and Nebraska. All of North and South Dakota were once designated Dakota Territory on American maps, after treaties were negotiated with the Indian people from this region in the 1860s, 70s and 80s. Today, many descendants of the tribal people known as the Sioux still live on the Indian reservations where their ancestors were placed at the end of the Indian wars with the United States Army in 1890. Understanding how and when this system of contemporary land bases originated is an important part of learning about American and American Indian history and culture. While many Sioux people today live on Indian reservations in the Dakotas and Minnesota, a large number also live in urban areas around cities like Denver, Minneapolis, Tucson, Los Angeles, Chicago, New York and elsewhere; however, it is common for urban Indians to retain close ties to their family lands and to their friends on their home reservations many returning annually to attend ceremonies like the Sun Dance, or celebrations such as powwows held in their home communities. While you and your students cannot get a sense of Plains ecology and terrain from visiting the Haffenreffer museums grounds along Mount Hope Bay in Bristol, RI, you can experience a tipi, taste an updated recipe of a traditional Lakota food, learn about stories still told among Lakota people, and try a simple craft activity. The Native People of the Plains program is an in-depth, two-hour program that will enrich your students understanding of the Lakota and other American Indian/Indigenous Peoples, and provide [some] links to the Social Studies standards used in Rhode Island. Learning Objectives: 1. To provide a present-day, first person narrative of Lakota life. 2. To provide a window in to the culture and traditions of a present-day Lakota student from an Indian reservation in the Dakotas. 3. To provide teachers and students with background information, concepts, vocabulary and interdisciplinary activity suggestions on the topic of Native Americans from the Plains Tribes.
BEYOND COWBOYS AND INDIANS

BROWN
The Sioux: Lakota, Dakota and Nakota Peopleof the Central & Northern Plains
Lakota, Dakota and Nakota are the related languages spoken by people usually called the Sioux in history textbooks. Symbols of Sioux life the tipi, the buffalo, and the long eagle feather headdresses worn by chiefs are well known to many Americans, even though the Sioux were only one of hundreds of Indian (or Native American) groups living in North America. Lakota, Dakota and Nakota all mean The People, or are sometimes translated to mean Allies. In the early 1600s French traders and missionaries began to call the Dakota and their allies Nadowesioux,1 a combination of two Ojibwe words meaning snake and little. The Ojibwa people also known as Chippewa, Anishinaabe or Ojibway lived on the eastern plains into the Great Lakes region and were longtime neighbors and often enemies of the Dakota, calling them the little snake people. During the 1700s and 1800s, the Dakota, Nakota and Lakota people ranged across regions of present-day Minnesota, North and South Dakota, Montana and Wyoming. The Dakota lived in villages on the easternmost reaches of these territories, gathered wild rice and grew corn in addition to hunting game animals such as deer and buffalo. The Nakota were members of a smaller language group living in the central prairie regions of Sioux territory, while the Lakota were the most numerous and ranged furthest west, following the buffalo herds, their primary food source. These three groups of Sioux people practiced very similar religions, were part of an alliance often called the Seven Council Fires, and spoke dialects of the Sioux language that were understandable to one another for example the Lakota word for eagle is wambli,2 while the Dakota word for eagle is wamdi.3 While the Sioux called themselves by separate names, they considered themselves to be related to one another and intermarriage was common among the Dakota, Lakota and Nakota. When French, English and later American traders, missionaries and ranchers moved into Sioux territory, intermarriage also happened between the Sioux and these groups. Within the three main branches of Sioux people there were (and are today) smaller clusters of people called bands. A band was a group of perhaps thirty related families called a tiospaye,4 or a large extended family. Among the Lakota there were seven bands for example: Oglala, Hunkpapa, Sihasapa. 5 The Oglala and Hunkpapa are among the most well known bands of the Lakota because of their warriors and leaders Crazy Horse and Sitting Bull, who gained international fame in the 1876 Battle of the Little Big Horn against General George Custer and the Seventh Cavalry of the United States Army. The Sioux have often been portrayed in books and movies as warlike and fierce people who fought the American Army for their land until the Massacre at Wounded Knee in 1890, a little over one hundred and fifteen years ago. In fact, while the Sioux did engage in battles over territory and hunting rights with other Indian tribes, they also placed a strong emphasis on bravery. In fact, counting coup6 striking/hitting an enemy in battle was considered a higher honor than killing that enemy. Of course, warfare was not the only way the Sioux settled disputes with others, and the Sioux had many close allies; friendly tribes like the Cheyenne and Arapaho. The Sioux people also entered into many treaties with the U.S. government in order to try to avoid further military conflicts over territory.
1 Pronounced: Nah-dway-sioux (Buechel, Lakota/English Dictionary) 2 Pronounced: wom-blee 3 Pronounced: wom-dee 4 Pronounced: tee-oh-shpy-yay 5 Pronounced: Oh-glah-lah, Hoonk-pah-pah, See-hah-sah-pah 6 Pronounced: coo (p is silent) The Haffenreffer
Museum of Anthropology

BROWN
The family was the center of Lakota life. Relationships (kinship) among extended family members allowed religious ceremonies, oral history, and Lakota beliefs about life and religion to be passed down from generation to generation. Relatives such as aunts and uncles were considered to be like mothers and fathers by Sioux children and were treated accordingly; and the sisters, brothers and cousins of grandparents were also considered to be like grandparents forming the basis of the tiospaye (extended family). Tiwahe 7 is the word for the inner circle of family the parents and their children. While Lakota women were almost never warriors, chiefs or hunters, they were sacred, respected members of Lakota society. Not only did they bring children new life into the world, but many Lakota women were powerful healers, healing through ceremonies and with natural remedies made from herbs and plants. Lakota women owned everything in their tipi-based households clothing, tools, blankets and ceremonial items. Women made their household goods clothing, tipi covers and liners, carrying cases, etc. and decorated them with beautiful painted designs, or embroidered with porcupine quillwork, shells and eventually beads and metal decorations. Elderly Lakota women were important and respected tribal advisors even though they did not serve as chiefs. So while Lakota people today remember and honor the wartime heroics of their past and present relatives (American Indians as a group have a high rate of military service stretching back to World War I) other aspects of Lakota life and history are also worthy of remembrance. Throughout Lakota history and today, songs from the drum and ceremonies to connect families and to honor the central role of the Lakota family, have continued to be a centerpiece of Lakota communities and traditions. Among the Lakota, the drum occupies a position of great cultural and symbolic power. Regarded as a living entity, it is at the same time understood as a spiritual guardian and a musical instrument; a living tradition and a reference to a past way of life. As a result, the continued spiritual, ceremonial, and musical duties of those who play the drum to both the larger community as well as the living instrument itself have encourage the use of music and dance as an vital part of current Lakota cultural education and identity. The cultural importance of the drum stems from concepts at the very foundation of Lakota spirituality. Circular and unified, holistic and holy like the drum traditional Lakota theology is based on the understanding that a profound give-and-take exists among all elements, living and otherwise. Mitakuye oyasin, a phrase used in greeting or prayer meaning all my relations, refers to that reciprocal structuring of the world. Winter Counts The early Sioux did not have books, so they passed their histories from one age to another through oral histories, traditions and stories. Tribal historians memorized important events, histories and stories, which they told again and again. They told them to the children in their families and to tribal members. When the children grew up, they passed on these same histories to their children and so on. The Dakota, Lakota, and Nakota peoples also kept picture records of events known as winter counts, which
7 Pronounced: tee-wah-hay

BROWN
are similar to a time line. Each winter, the keeper of the winter count drew one picture on an animal hide, usually a buffalo hide. The image stood for one main event that everybody knew. The elders of the tribe and the keeper of the winter count chose the events that were recorded. One famous winter count is Lone Dogs Winter Count. Lone Dog, a Nakota, kept his winter count from 1800 to 1871. The images of the events begin in the center, and then spiral out and around. This winter count tells about many occurrences, and each picture/image records an event. It shows a meteor shower and an outbreak of measles. It also records a flood on the Missouri River. The keeper of the winter count, in this case Lone Dog, was responsible for remembering what each picture meant, as it was his job to relate the events to others. Lone Dogs winter count was destroyed in a fire, but thankfully, copies had been made before that happened.
ACTIVITY ONE A FEW WORDS

BROWN
A Few Words
Purpose To have students learn new vocabulary words. Materials Vocabulary words found at the end of the unit. Instructions Using the following selections of vocabulary words highlighted in the text thus far, have students spell, define and use each word in a sentence.
Missionaries Sacred Drum Reservations Alliance Treaties Intermarriage Kinship Intertribal Urban Rural
Curriculum Links Rhode Island English/Language Arts: Standard 9 Language Arts & Citizenship Massachusetts English/Language Arts: Language Strand, Standard 4 Vocabulary and Concept Development.
ACTIVITY TWO WINTER COUNT

BROWN
Winter Count
Purpose To introduce students to the idea of a winter count and to illuminate concepts of why and how we record history and events. Please read winter counts section prior to starting this activity. Materials Brown paper grocery bags, art materials: pencils, markers, crayons. Optional: picture of an actual Winter Count, such as Lone Dogs Winter Count. Instructions 1. Introduce students to the idea of a winter count. Discuss how and why we record our history and events (in books, family trees, diaries, newspapers, newscasts, time capsules, oral stories, etc.) Explain that many Native American tribes did not have a system of writing, but rather they used other devices such as pictures woven into wampum belts in New England, or painted on hide in the Plains to keep records. They showed images of events in the tribes history or in a persons life, with each symbol standing for an important or outstanding event in a given year. 2. Pass examples of a winter count around. Create a class winter count on a paper bag. The winter count should have as many symbols as the average age of class students (10 years = 10 symbols). 3. Ask students to suggest significant events that the majority of students remember (such as the Red Sox winning the World Series in 2004, or at year 5 = start kindergarden). Record on the board. 4. Ask students to come to the board and volunteer simple symbols for the events. If more than 1 is proposed, then vote. Create a legend/guide which records the symbols & their meaning. Decide if the class wants to arrange symbols as a timeline, or as a spiral (oldest in center). 5. Ask students to work on their own to create their class winter count, either with symbols the class chose, or ones they create. Ask them to include a legend/guide that explains the symbols. 6. Have students present their winter counts to the class.
Curriculum Links Rhode Island Social Studies Standard 1 Culture Standard 4 Individual Development & Identity Massachusetts Arts: Visual Arts Media, Materials & Techniques
RESOURCES AND SELECTED BIBLIOGRAPHY
BROWN
Books
Books for Adults
The Sioux: The Dakota and Lakota Nations (Peoples of America) by Guy E. Gibbon. Blackwell Publishers, January 2003 The Death of Crazy Horse: A Tragic Episode in Lakota History by Richard G. Hardorff (Editor). University of Nebraska Press, February 2001 With My Own Eyes: A Lakota Woman Tells Her Peoples History by Susan Bordeaux Bettelyoun, Josephine Waggoner, Emily Levine (Editors). University of Nebraska Press, August 1999 Bury My Heart at Wounded Knee: An Indian History of the American West by Dee Brown. Owl Books; 30 Anniversary edition, January 2001 Lakota Woman by Mary Crow Dog. Harper Perennial; Reissue edition, May 1991 (may be appropriate for high school students)
Books for Children

Story of Sitting Bull: Great Sioux Chief by Lisa Eisenberg. Publisher: Gareth Stevens Audio, July 1997 Age Range: 8 to 12. This great defender of the Sioux Nation had shown his bravery and determination from a very young age. My Heart Is on the Ground: The Diary of Nannie Little Rose, a Sioux Girl, Carlisle Indian School, Pennsylvania, 1880 (Dear America Series). Publisher: Scholastic, Inc., April 1999 Age Range: 9 to 12. Historical fiction diary of a Sioux girl who is sent to a government-run boarding school. Little Sioux Girl and Other Selections by Martin H. Greenberg and Charles G. Waugh (Editors). Publisher: Gareth Stevens Audio, September 2001. Age Range: 9 to 12. The stories in this series cover a range of fictional subjects from the lifestyles of the Sioux Indians to prairie school life.
10
8
BROWN
Internet Resources
Treaties
puffin.creighton.edu/lakota/index_treaties.html This page is a listing of all the treaties and information on them made between the U.S. government and Sioux tribes. You can view some of the original treaty texts.
South Dakota Indian Tribes

http://www.kstrom.net/isk/maps/dakotas/sd.html This site links to information about South Dakota Indian Tribes
Winter Counts
http://wintercounts.si.edu/index.html Smithsonian photographs and artifacts, a documentary about Sioux history & culture, video interviews with Lakota people, and Teachers Guide.
11
WHO IS JENNIFER EDWARDS WESTON (PTE SAN WASTE WIN)?

BROWN
Jennifer Edwards Weston (Pte San Waste Win)?

My name is Jennifer Edwards Weston, and my Lakota name is Pte San Waste Win, which means White Buffalo Woman. I am Hunkpapa Lakota from the Standing Rock Sioux Reservation, which is located on the central border of North and South Dakota. I moved to Providence, RI to attend Brown University where I majored in History and Ethnic Studies/Native American studies. Now I work at Brown for the Ethnic Studies Program and with the American Indian student group on campus. Together with local tribes and other campus organizations we plan Browns annual Spring Thaw Powwow. While growing up, and throughout high school, I regularly attended the small powwows, or celebrations, held on Standing Rock so it is fun for me now to help with an annual event at Brown. In addition to the powwows and cultural events I attended while growing up, I also did a lot of things that other kids enjoy I joined the Girl Scouts, went to the library, played basketball, competed in track and field events, went swimming, shopped at the mall on weekends and went to see movies. Standing Rock is larger than Rhode Island and smaller than Connecticut, it has a population of around 12,000 people so it is a very rural area. The town I grew up in, McLaughlin, has about 700 residents, and my high school had just eighty students. In fact, the kindergarten, elementary, middle and high schools were all part of the same group of buildings. Nearly half the people who live on the reservation today are nonIndian, but many non-Indians have married into Indian families. My own father moved to the reservation in the early 1970s and continued to live there after marrying my mother, Marjorie Shoots the Enemy, in 1976. My father is of Welsh, English, German and French-Canadian descent, but since he has lived at Standing Rock for over thirty years, he speaks more Lakota than I do. It is not very common today for a non-Indian person in Standing Rock to learn the Sioux language, although some of the Dakota/Lakota dictionaries that we use in our schools today were written by non-Indian priests and educators in the early to mid 1900s.
Jennifer Edwards Westons parents
12
ACTIVITY ONE MY STORY

My Story
Purpose To have students think and write about their own life and experiences. Materials Paper and pencils. Instructions Jennifer Edwards Westons (Pte San Waste Win) story tells about her people/culture, her life and her ideas about her peoples social gatherings, religion, government and community. Have your students write their own first person narrative about themselves, their families, their culture and/or their community.
13
BROWN
Curriculum Links Rhode Island Social Studies Standard 2 Time, Continuity & Change Standard 4 Individual Development & Identity English/Language Arts Standard 1 Communication Standard 7 Enduring Themes Massachusetts History/Social Science: Individuals, Families and Communities Now and Long Ago English/Language Arts: Composition Strand Standard 19 Writing
13
ACTIVITY TWO ALL TYPES OF FAMILIES

All Types of Families
BROWN
11
Purpose Students will be able to recognize that there are different family structures. They will be able to identify different family members and their roles. They will do this through the creation of a Family Bar Graph and a Family Collage. Materials 1 large sheet of butcher paper; list of family relations vocabulary words; 11x14 sheet of colored construction paper; glue; pencils; markers; crayons, etc.; four family pictures from each child (children must bring in ahead of time.); magazines with pictures of families in them. Instructions 1) on the sheet of butcher paper, make a bar graph showing the numbers and makeup of each students family using information obtained from students answers to the following: How many people are in your family? Who is in you family? Number of children? Who do you live with?
2) Go over family relations vocabulary words. Discuss what each one means. Mother Father Children Sister Brother Grandmother Grandfather Cousin Aunt Uncle Nephew Niece Family Blended Extended One-parent family
(Activity Two: All Types of Families is continued on the following page)

14
ACTIVITY TWO ALL TYPES OF FAMILIES (continued)

BROWN
3) Give each student a piece of construction paper, their family photos, magazine pictures and writing tools. Tell them that they are going to make a Family collage that show their family and different types of families that can be found around the world. Complete an example using your family. Label the collage with the names of the different members of the family. 4) Discuss the different people in a family and different types of families. How different? How same?
Curriculum Links Rhode Island Social Studies Standard 1 Culture Standard 4 Individual Development & Identity Massachusetts History/Social Science: Individuals, Families and Communities Now and Long Ago Arts: Visual Arts Media, Materials & Techniques
15

BROWN
Books for Adults
Books
Standing Rock Sioux (Images of America) by Donovin Arleigh Sprague. Arcadia Publishing, May 2004 The Modern Sioux: Social Systems and Reservation Culture by Ethel Nurge. University of Nebraska Press, 1970 Lakota Sioux Children and Elders Talk Together by E. Barrie Kavasch. PowerKids Press; 1st edition, August 1999
Books for Children

Photographs and Poems By Sioux Children by Myles Libhart and Arthur Amiotte (Editors). Available through Amazon.com Wopila: A Giveaway by Dovie Thomason. Yellow Moon Press, June 1993 Ages: 8-12. The circle of giving and receiving, observed in the endless cycles of nature, is central to Native American culture. Storyteller Dovie Thomason (Lakota) offers the animal stories on WOPILA: A GIVEAWAY as a way of returning the gift that the stories bring.
Internet Resources
www.standingrock.org The official website of the Standing Rock Sioux Nation. www.sittingbull.edu Website of Sitting Bull College, at Fort Yates, ND. www.standingrocktourism.com The official website for Standing Rock reservations tourism office. www.indiancountrynews.com/fullstory.cfm?ID=163 This website is the home of the News from Indian Country, the independent Native journal. www.aktalakota.org The website for the Akta Lakota Museum & Cultural Center, which honors the Lakota people as an outreach of St. Josephs Indian School.
16
LAKOTA/DAKOTA: SOCIAL GATHERINGS, RELIGION AND GOVERNMENT

BROWN
I. Relatives, Powwows and Namings

Relatives: Hunka
My grandmothers name was Sophie Taken Alive, and her mothers name was Francis Kills Crow Indian. Before the government established Indian reservations in the 1870s, the tiospaye (extended family), was very important to the Lakota, and the same is true today. My relatives the Taken Alives, Little Dogs, Kills Pretty Enemies, Grindstones, Kills Crows and Flying Byes, and other families, are all descended from the group of tiospayes who lived among Sitting Bulls Hunkpapa band of Lakota. Other bands of Lakota such as the Oglala, Sicangu and Minniconjou were settled on nearby reservations in South Dakota8. The Hunka9 ceremony is one of the seven main ceremonies that make up Lakota religion. Hunka means the making of a relative. My mother has adopted three of her closest and oldest friends as sisters in Hunka ceremonies, which are followed by giveaways to honor the new sisters and the special occasion. Giveaways are also held after ceremonies to thank the people who have come to share the occasion with you. Generosity is an important Lakota value, and children are taught to be generous not only to their relatives but to others in their community as well. When my mother adopted her new sisters she gave away star quilts, blankets and other household items towels, kitchen bowls and utensils, laundry baskets, etc. Sometimes, Hunka ceremonies are impromptu for example, one Christmas break while a Navajo friend of mine from Brown University was visiting my family, my grandfather decided to hold an adoption ceremony for her to make her my sister. He prayed, and gave her an eagle feather to welcome her to our Lakota family. He said that he could hear ancestors tell him that she and I must have a special friendship if she came to visit me in the cold, snowy Dakotas when she was from the warm desert of the Southwest. My grandfather also said that college was a hard experience sometimes and that we would need close friends to help take care of each other. My friend and I were very surprised, and so were my parents, and as they hadnt planned to hold a Hunka ceremony, they only gave a blanket to my grandfather and one to my friend as their giveaway. Because my mom has adopted new sisters into our family, I have more aunts and cousins as part of my tiospaye. These cousins and aunts are considered just as close as our real relatives, and this ceremony shows they continue to be held to strengthen families.
8Pronounced: Oh-glah-lah; See-con-joo; Mini-con-joo 9Pronounced: Hoonk-ah
Star quilts or blankets are a fairly recent tradition which originated among the Sioux tribes (Lakota, Dakota, and Nakota) and spread throughout the Great Plains. Quilting was one of many crafts that Native Americans borrowed from European traditions and adapted into something unique to their culture. Star quilts are made by piecing a mosaic of cloth diamonds into the shape of the traditional eight-pointed morning star design of the Sioux. Before the evolution of star quilts, traditional Plains Indian blankets were made from painted, quilled and beaded buffalo hide.
17

BROWN
Powwow
On Standing Rock, each of the eight tribal communities holds an annual Wacipi (celebration) called a powwow. They are social gatherings and dance contests that stretch over a whole weekend and are a little bit like family reunions, since relatives often travel from far away to the event in their hometown. During summer powwows, a huge camping area of tents, trailers and the occasional tipi surround the grounds and dance circle. The powwow in my hometown, McLaughlin (called the Bear Soldier Community by tribal members), is held every Fourth of July weekend. Families often use the event as a time to hold a meal or a feed in honor of a relative who has passed away or accomplished some milestone in their life like graduating from high school, finishing a military tour, or completing college. While powwows are not religious gatherings, sometimes a naming ceremony or adoption ceremony might be held during a break in the dance contests. Other times, families hold a special dance contest in honor of a child who competes in a dance category like the fancy shawl or grass dance. Dancers at the powwow will compete for prize money or gifts that a family is giving away in honor of a relative. Often, the winners of these specials become friends with the family and are asked back to the powwow the following year. For teens, powwows are great social events to meet new friends or hang out with boyfriends and girlfriends. Groups of kids and teens walk around the outside of the powwow arena, shopping at the art and food vendors, visiting, checking out their dance competition, catching up with old friends or making new ones. Other events include a rodeo, softball or basketball tournament, even the occasional carnival. During the summer events, the dancing and socializing often go late into the night sometimes until one or two oclock the next morning! Food is also a big part of any powwow experience. Vendors set up food booths around the powwow dance arena, selling everything from snow cones and lemonade to buffalo burgers, fry bread and Indian tacos At Brown Universitys annual powwow, founded by our organization Native Americans at Brown, students provide lunch each day to the drummers and singers. One year my mother was here for the powwow and she helped several of the students make hundreds of pieces of fry bread for the afternoon meal. The tiny tots dance category, for kids five years old and younger, is always one of our favorite events because we see that we are not only giving children the chance to carry on dance traditions, but also a weekend of fun with their families as they participate in a cultural event together.
Mashpee Wampanoag Powwow, Mashpee, Massachusetts
18

BROWN
Naming
My grandmothers name was Sophie Taken Alive, and her mothers name was Frances Kills Crow Indian. When I was 10 years old my parents held a naming ceremony for me so I could receive my Lakota name. My Lala (grandfather) Joe Flying Bye, a respected elder and medicine man, named me Pte San Waste Win (White Buffalo Woman) after my great-grandmother, Frances. Shortly after my mother married and began having children she decided that she wanted to become more involved in the Lakota traditions and ceremonies. My brother and I have grown up attending (although not always participating in) ceremonies like the sweat lodge, Sun Dance, wiping of the tears (a mourning tradition), and adoptions. Receiving a Lakota name at birth was relatively uncommon until the past several decades because of the heavy emphasis that the church and government-run schools placed on the English language, as well as total conversion to Christian beliefs and practices. In fact, in the early reservation period of the late 1880s the government banned all Lakota ceremonies, even social dances. It was not until the late 1930s that these bans were relaxed, so for a period of nearly fifty years Lakota people could literally go to jail for trying to hold a ceremony like an adoption or a Sun Dance. Luckily, many Lakota people held their traditional beliefs very close. My Lala Joe told me that he didnt attend school when he was young, but instead spent his time with his grandfather who taught him many ceremonies and healing traditions. He told me that he gave me my great-grandmothers name Pte San Waste Win because I was a strong woman like my mother and grandmother. When I received my Lakota name, the naming was held as part of a larger ceremony dedicating a veterans memorial in my mothers home community of Little Eagle, SD. I remember feeling frustrated that I couldnt understand the prayers and long speeches all conducted in Lakota. But I felt very calm and proud when my grandfather was praying over me, singing for me, and smudging me with sage, fluttering the sweetsmelling smoke around me with his eagle feather fan. As part of the naming ceremony, young girls receive a beautiful white eagle plume, which is attached to a medicine wheel and tied into the hair. I was so happy to know that I had this feather to wear when I danced at powwows or attended ceremonies with my family. When I graduated from high school my grandfather held another honoring ceremony and gave me another eagle plume. My aunt made me a beautiful red quilt with a white buffalo standing in the center. These items are still among my most treasured possessions today.
19
ACTIVITY ONE WHAT WILL YOU WEAR?

What Will You Wear?
Purpose To have students sketch and decorate their own powwow outfits. Materials Paper and markers, crayons, scissors, pipe cleaners, cotton balls, pom poms, yarn, ribbon, beads, stickeRS, remnants of wallpaper or contact paper, other craft materials. Instructions Have your students choose one of the following powwow dance styles listed below and draw their own version of a powwow outfit and its accompanying regalia. Then have them decorate the outfits with the craft materials you provide. If you choose, you can have your students research the necessary parts of the regalia and how they may have changed over time.
BROWN
20
Dance Styles Mens Fancy Mens Grass Mens Straight Mens Traditional Womens Buckskin Womens Cloth Womens Fancy Womens Jingle
Curriculum Links Rhode Island Social Studies Standard 1 Culture Standard 4 Individual Development & identity Massachusetts Arts: Visual Arts Media, Materials & Techniques
20
ACTIVITY TWO CELEBRATIONS AND GATHERINGS

BROWN
Celebrations and Gatherings

Purpose To have students think about gatherings of family and friends. Materials Paper, pens, markers, images and/or videos shared by students. Instructions Lakota people use celebrations like powwows and socials to get together with their families and friends. Have your students discuss different ways that their friends and family members get together. What kinds of special foods, music and/or games are included? How many people are included? How long has this tradition been going on? Students can illustrate their celebrations, or, if they have them, students can share photos or videos of family get-togethers.
Curriculum Links Rhode Island: Social Studies Standard 1 Culture Standard 2 Time, Continuity, & Change Standard 4 Individual Development & Identity Massachusetts: History/Social Science Individuals, Families, & Communities Arts: Visual Arts Media, Materials & Techniques
21
ACTIVITY THREE STAR QUILT DESIGNS

BROWN
Star Quilt Designs

The star quilt is a symbol of a gathering together of the Lakota people. Each piece of the quilt is important and has a unique shape and color. Each piece means nothing by itself, but when placed together, has meaning. Purpose To have students create their own star quilt designs. Materials Images of star quilt designs (can be found at the websites below), 11x17 paper, scissors, colored construction paper, glue. www.nativetech.org Native American Technology and Art website. www.yanktonsioux.com/flossie.htm This website is about Florence Flossie Drappeau, a Yankton Sioux tribal elder and star quilt maker. www.warmembrace.org/projects/quilt.htm This is the website for the Lakota Star Quilt Cooperative Project. Instructions Have students examine the images of star quilts. Talk about how star quilts are patchwork quilts. Have them design one of their own star quilts, cutting out pieces of construction paper and assembling them in the shape of their design on the 11x17 paper.
Curriculum Links Rhode Island Social Studies Standard 1 Culture Massachusetts Arts, Visual Arts Media, Materials & Techniques
22

BROWN
Resources & Bibliography Books

Books for Adults
The Star Quilt: A Symbol of Lakota Identity: An Exhibition of American Indian Textiles by Marla N Powers. Lakota Books, 1990 Powwow by Clyde Ellis, Luke Eric Lassiter, and Gary H. Dunham (Editors). University of Nebraska Press, December 2005
Books for Children

Shota and the Star Quilt by Margaret Bateson-Hill, Philomine Lakota (Illustrator), Christine Fowler (Illustrator), Francesca Pelizzoli, and Gloria Runs Close to Lodge. Zero to Ten Pub. April 2001 Ages: 4-8 Shota is a young Lakota girl who lives in a contemporary American city. When the block that her family lives on is threatened, they use long-standing Lakota traditions to find a solution to save their home. Celebrating the Powwow by Bobbie D. Kalman. Crabtree Publishing, March 1997 Ages: 6 to 7 Examines Native American powwow celebrations, discussing the preparation, grand entry, competitions, traditional costumes, instruments and symbols. Rainys Powwow by Linda Theresa, Theresa Raczek and Gary Bennett (Illustrator). Northland Publishing, January 1999 Age: 6-9 A Native American girl attends the traditional powwow where she is expected to choose for herself a specific form of dance and receive her special name. Eagle Drum: On the Powwow Trail with a Young Grass Dancer by Robert Crum. Simon & Schuster Childrens Publishing, October 1994 Age Range: 6 to 11 Nine-year-old Louis Pierre, lives on the Flathead Reservation in Montana. Louis loves to dance, and now that he is old enough to compete, Louis is on the powwow trail. Powwow Summer: A Family Celebrates the Circle of Life by Marcie R. Rendon. Lerner Publishing Group, April 1996 Age: 8-10 Every weekend, all summer long, there is a powwow being celebrated someplace, somewhere. Like many other Anishinabe families, Sharyl and Windy Downwind and their children, love to go on the powwow trail every summer. In Powwow Summer, author Marcie R. Rendon (who is Anishinabe herself) joins theDownwind family as they travel to three powwows.
23

BROWN
Internet Resources
Powwows
www.wanderingbull.com This website sells videos, audio tapes/cds and books about powwows and has an on-line powwow calendar. www.gatheringofnations.com This website has a video of the largest powwow in the country, which takes place in Albuquerque, New Mexico. www.schemitzun.com This website has information on the Maskantucket Pequots annual powwow, held each August. www.powwows.com This website contains links to descriptions of different activities that take place at powwows, as well as descriptions of the different dance styles. Includes a calendar that lists powwows.
Naming and Naming Ceremonies

www.vmnh.net/news.cfm?ID=22 This is the official website for the Virginia Museum of Natural History, and the article, Lakota Women: Ancient Traditions in a Modern World, discusses the ancient tradition of a naming ceremony and includes several photos from a recent naming ceremony of a young Lakota boy.
Star Quilts and other Lakota/Dakota Art

www.nativetech.org Native American Technology and Art website. www.yanktonsioux.com/flossie.htm This website is about Florence Flossie Drappeau, a Yankton Sioux tribal elder and star quilt maker. www.warmembrace.org/projects/quilt.htm This is the website for the Lakota Star Quilt Cooperative Project.
24

BROWN
II Religious Ceremonies Sweatlodge, Vision Quest and Sun Dance

While many Lakota families have become members of Christian churches, there are still families who continue to practice the old traditional ceremonies. Some families participate in both types of religious traditions. In the early reservation days the late 1800s missionaries came to reservations to convert Indians from their old religions and old ways of living as hunters and nomads. The U.S. government wanted churches to help change the way that the Lakota people lived. Soon after, Lakota extended families were also split into smaller households and expected to earn their living as farmers. Young children were often required to leave their families to attend religious boarding schools where they were no longer allowed to speak their Lakota language, wear their hair long, or practice any traditions from their Lakota way of life. This period of Lakota history was very hard for many Lakota people, because they were not used to being farmers, and many did not want to adapt to this way of life. In addition, not all areas of the plains are wellsuited for farming, so many families (Indian and non-Indian) had a hard time growing enough food and raising enough livestock to support their families. Summer months on the northern plains can bring drought, while winter months are bitterly cold. Through these hard years in the late 1800s and early 1900s, Lakota people took comfort in religious practices and social events such as dances. Todays Lakota people have inherited a range of religious influences from the past Christian and Lakota ceremonies can now co-exist with one another. While the U.S. government banned many Lakota ceremonies (technically until 1978), officials on some reservations did not always strictly enforce these laws, and even when they did, some families believed very strongly that they should preserve as much as they could of the old religious ways.
Sweatlodge: Inipi
A sweatlodge is a small dome structure that can seat four to eight people, and is used for prayer. The Lakota believe that their ceremonies were brought to us by White Buffalo Calf Woman many thousands of years ago, including the pipe ceremony, the sweat, and others. The pipe is used in all ceremonies, and tobacco is offered to the four directions with a pipe-filling song. The pipe is also used within the sweatlodge ceremony. The sweatlodge is built from carefully bent, flexible saplings, usually willows, and then covered tightly with a variety of materials like blankets, tarpaulins, old carpet, or perhaps buffalo robes. Most people no longer have buffalo robes available for this use, however. Rocks are heated in a fire pit
Right: Lala Joes sweatlodge
25

BROWN
near the sweatlodge, and then placed into a shallow pit in the center of the lodge. Participants seated inside the lodge put bits of sage, sweetgrass and cedar onto the red hot rocks, and then water is poured onto the rocks to create a thick steam inside the lodge. A series of prayers are said according to the number of rocks present in the lodge, and one person is considered the leader of the sweatlodge ceremony. Everyone has a chance to speak, however, and pray for whatever it is that has brought them to the sweatlodge ceremony.
Vision Quest: Hanbleceya

Vision quests were once ceremonies practiced by men, as a coming of age event that allowed boys or young men to seek spiritual guidance that would provide direction for their lives. Today, young men and women may participate in a vision quest as a sign of growing up, and as a way to find spiritual direction. Family members prepare the participant in sweats, and by teaching the young person the songs and prayers they need to know for the sweatlodge and to be alone during their time on the hill. Often a vision quest today is called simply going out on the hill, meaning that the participant will be isolated on an unprotected hilltop for a period of days ranging from two to four. During this time, they will be expected to fast and pray, and think about the meaning of this ceremony in their life to come. The Lakota translation of the word for vision quest, means crying for vision. The participant is seeking guidance from the Creator, or God, but in a humble way that does not demand or expect for anything to happen. Sometimes people have to go on the hill for a series of times before they feel that something significant has happened to them that they have had a dream full of meaning for their life, or that they have seen something that cannot be explained except by the medicine man or guide who has put them on the hill. The vision quest experience shows young people and other participants that the world is a vast and sometimes confusing place and that they must think hard about the direction they are choosing to take in life, so that they can make the right choices for themselves, their family and for their community.
Sun Dance
The Sun Dance is the main traditional religious ceremony of the Lakota people, held at a certain time during the summer months for a period of four days. The Sun Dance was one of the primary ceremonies targeted by the U.S. government as an illegal activity, but it has continued to be practiced despite being outlawed for many years. Some Lakota people believe that only Lakota or other American Indian people should participate in this ceremony, while others think that anyone who is willing to make this commitment should be allowed to take part. Sun dancers fast for four days and nights, meaning they eat no food and often no water for this period of time. Sometimes dancers will have a small drink of water as part of the sweatlodge ceremony that is held at the close of dancing each day. Dancing takes place all throughout the day, and sometimes even at night, in a large circular arbor built of cottonwood trees and boughs to shade the singers and spectators. A drum group provides the special Sun Dance songs, often singing for hours at a time. In the center of the arbor is a single tall cottonwood tree that has been selected in a tree-chopping ceremony.
26

BROWN
The Sun Dance is a very complex religious ceremony, and one that cannot be easily explained to people unfamiliar with Lakota religious practices. Every aspect of the four-day ceremonial event has deep religious symbolism attached to it, from the placement of the gates in the arbor, to the objects attached to the tree in the center of the circle. The main idea, however, is that the dancers are making a personal sacrifice on behalf of the Lakota people. Some people decide to participate specifically because of a loved one who is sick or if they are going through a personal hardship. The dancers usually prepare for the event for up to a year in advance, attending sweats regularly to pray for guidance, and preparing the items they will need for the giveaway they hold at the end of the Sun Dance. Throughout the four-day event, many other people from the community contribute to the ceremony by helping to prepare meals for the singers and spectators, or by helping tend the fire in the dancers camp area. Often, young boys help to tend the fires, keeping the wood chopped and stacked nearby. It is a good opportunity for them to observe the ceremony and learn about the many preparations that must be made for the event to happen. Young girls often participate as pipe carriers, representing the White Buffalo Calf Woman who first brought the Lakota people the pipe and their religious ceremonies.
27

BROWN

Books for Adults
Legends of the Lakota by James Lapointe. Indian Historian Press, June 1975 Mother Earth Spirituality: Native American Paths to Healing Ourselves and Our World by Ed Eagle Man McGaa. HarperCollins Pubs. 1990 Vision Quest: Men, Women and Sacred Sites of the Sioux Nation by Don Doll. Crown Books; 1st edition, October 1994 The Lakota Ritual of the Sweat Lodge: History and Contemporary Practice by Raymond A. Bucko. University of Nebraska Press, August 1999 Sun Dancing: A Spiritual Journey on the Red Road by Michael Hull. Inner Traditions, October 2000 Sundancing: The Great Sioux Piercing Ceremony by Thomas E. Mails. Council Oak Books; 2nd edition, September 1998
Books for Children

The Secret of the White Buffalo: An Oglala Sioux Legend by C. J. Taylor. Tundra, September 1993 Age Range: 8 to 12 When the buffalo herds fail to appear one spring, a village in the Black Hills of South Dakota finds itself in turmoil: the people grow selfish and the elders lose their authority. But a beautiful woman comes, bearing a message. Only if the people learn to cooperate in the building of a great tipi, will she return with the first peace pipe and the rules of how it must be offered to the earth. Her message delivered, she returns to the hills and is transformed into a white buffalo, which in turn becomes a grazing herd. Spirits & Eagles by Tricia Sedivy. Imprint Books, October 2003 Ages: 8-12 Spirits & Eagles is the true story of how meeting a nine year old Lakota girl resulted in the discovery of a spiritual connection of the past to the present and the authors adoption by a Lakota.
28

BROWN
Internet Resources
Spirituality
www.bluecloud.org/dakotaspirituality.html This website has information on Dakota spirituality, coming from long living with and listening to the Elders of the Dakota/Lakota/Nakota Nation. www.sicc.sk.ca/heritage/ethnography/dnl/beliefs/index.html Saskatchewan Indian Cultural Centre - Heritage Website This section of the SICCs website offers information on Lakota/Dakota/Nakota beliefs and customs
Lakota Legends
www.aktalakota.org/index.cfm?cat=54&artid=136 Some information on beliefs & traditions from the Akta Lakota Museum & Cultural Center.
Vision Quest
www.menstuff.org/issues/byissue/mentors.html#visionquest In addition to information on the Vision Quest, this site also contains information on both building a sweatlodge and the sweatlodge ritual,
Sweatlodge and Sun Dance

www.cyberbohemia.com/Pages/aguest.htm NATIVE AMERICAN SWEAT LODGE: An online diary of a guest at an Oglala Sun Dance Ceremony. www.welcomehome.org/rob/sweat/sweat.html This is more of a how-to guide on sweat lodges, so it mostly deals with the physical aspects of building and having a sweat. www.menstuff.org/issues/byissue/mentors.html#sweatlodgeritual Some information on performing the Sweat Lodge Ritual
29

BROWN
III Government and Community Meet the Modern Sioux

Today, many descendants of the tribal people known as the Sioux live on the Indian reservations where their ancestors were placed at the end of the Indian Wars. Understanding that Indian reservations still exist, and that today Indian tribes work to maintain modern tribal governments, is an important part of learning about both American and American Indian history and culture. While many modern Sioux live on or near reservations in the Dakotas, Minnesota, Montana and Canada, a large number also live in cities such as Denver, Chicago, Minneapolis, Los Angeles, New York, Oakland, Tucson, and elsewhere; however, it is common for urban Indians to stay in close touch with their families and their friends on their home reservations. Many return annually to attend ceremonies such as the Sun Dance, or celebrations such as the powwow, held in their home community. Today, at the tribal level is the tribal council. On each reservation, tribal members elect officers. The officers are a chairperson, vice-chairperson, secretary, and treasurer. There are also representatives that come from each district on the reservation. Council members are then put on committees which make sure the work of the government gets done. The tribal council speaks for all tribal members and it speaks for the tribe with state and federal governments. Council representatives report to their communities monthly in district councils which are like the tribal council but smaller. They talk about things at the local level and then their representatives take their ideas back to the tribal council. South Dakota tribes also have the National Sioux Council (NSC) which meets annually and is made up of delegates from each tribe in South Dakota. The NSC discusses matters of importance to all the tribes. The tribal government also has a judicial branch and each reservation has its own courts. There is also an appeals court, set up in 1978, called an intertribal appeals court. The Cheyenne River, Sisseton, Lower Brule, Crow Creek, and Standing Rock reservations are part of this court. Tribal governments and state governments work side by side in a
Above: Standing Rock Indian Reservation was established in 1889 Middle: Location of the Sioux Reservations Below: Representative Earl Pomeroy ( middle), LaDonna Brave Bull Allard of Tribal Tourism (far left), former Chairman Charles W. Murphy (left), Pam Ternes, the Scenic Byway Coordinator (right), and Chairman Ron His Horse is Thunder (far right) accepting the New Scenic Byway
30

BROWN
relationship that is not always easy. To help make relations smoother, South Dakota has set up the Office of Tribal Government Relations, in Pierre. Sioux tribal governments such as those of the Standing Rock, Lake Traverse, Fort Peck, Cheyenne River and Oglala Sioux tribes are active in national Indian organizations like the National Congress of American Indians, based in Washington D.C. These tribal governments usually work closely with local city/town governments, as well as with county and state governments to improve their communities. Some, though not all, Sioux reservations have tribal casinos which provide a source of good jobs and funding in often isolated reservation communities. In the 1970s and 80s, many Sioux tribal governments founded local colleges. Some, like Sitting Bull College in Fort Yates, ND, offer two-year and four-year programs and students can take courses ranging from computer science, to carpentry and construction, to English literature, to Lakota language and governance. Some Sioux students attend state and private colleges, however, and they began going in noticeable numbers during the 1960s and 70s. Today, tribal colleges on Sioux reservations also have many non-Indian students, teachers and other employees. Sioux tribal governments also run their own, or are part of, local schools and many are developing classes and programs that focus on Lakota and Dakota language, history and government. Sioux youth from the reservations also join the U.S. military nearly as often as they attend college off the reservation, because many small rural communities (both Indian and non-Indian) tend to be poor, with few jobs available in areas where populations are low. Many in the younger generations of Sioux people (those in their 30s, 20s, teens and children) do not speak the Lakota or Dakota language fluently because they have learned English first; however, even in areas where Sioux children cannot attend tribal schools with language programs, a local group (such as the Denver Indian Center) often offers Lakota and Dakota language classes. These same organizations usually plan social events for the local Indian community, offer health services, and information about jobs and starting small businesses. So wherever Lakota and Dakota people live today, many of them are active in local tribal government, tribal schools, or in intertribal Indian organizations and communities.
Students and faculty at Standing Bull College
31
ACTIVITY ONE WHICH STATES DO THE PLAINS INDIANS CALL HOME?

BROWN
Which States do the Lakota, Dakota and Nakota Mainly Call Home?
Purpose To help your students understand where the states that the Lakota, Dakota and Nakota call home are located. Materials Present day maps of the Great Plains and the United States Instructions 1. Using a map of the Great Plains, work with your students to locate the states of Minnesota, North and South Dakota, Montana and Wyoming. Can they find any of the Lakotas, Dakotas or Nakotas reservations in these states (such as Standing Rock, Lake Traverse, Fort Peck, Cheyenne River, and/or Pine Ridge)? Do any of the towns in these states have Indian-sounding names? What are they? 2. Using the map of the Unites States, locate your home town. How far are the home states of the Lakota, Dakota and Nakota peoples from your town? From Providence, RI where Jennifer works at Brown University? Can they find the Haffenreffer Museums location at Mount Hope in Bristol, RI? How far is the museum from your school? How far are the homelands of the Lakota, Dakota and Nakota from the museum?
Curriculum Links Rhode Island Social Studies: Standard 3 People, Places and Environment Standard 9 Global Connections
32
ACTIVITY TWO WHAT IS COMMUNITY?

BROWN
What is Community?
Purpose To have students think and write about what makes a community. Materials Butcher paper, post-it notes, markers, paper and pencils. Instructions 1. Have students take a few minutes to write down all the words or pictures they can think of when we say community. Post butcher paper with the word Community written on it. 2. Each student selects their top 3 suggestions and writes them on a post-it note. Each adds their post-it to the paper. 3. Have students read the definition of community from the dictionary. Have them work in groups to discuss how their words that relate to community compare with the dictionarys definition. 4. Discuss all the ideas on the butcher paper: Talk about how communities can be neighborhoods, churches, schools, classrooms, friends at work, etc. List similarities between different types of communities (talk about people in communities feel they have something in common). Talk about how a classroom can be a community. What might they all have in common? 5. Have students write their reflection on communities including how many communities they think they belong to and why.
Curriculum Links Rhode Island Social Studies Standard 4 Individual Development & identity English/Language Arts Standard 1 Communication Massachusetts History/Social Science: Individuals, Families and Communities English/Language Arts: Composition Strand Standard 19 Writing
33
ACTIVITY THREE BRINGING IT ALL TOGETHER

BROWN
Activity Three: Bringing It All Together

Purpose To gauge what your students have learned about Latoka/Dakota and Native American traditions. Materials Paper and pencils/pens. Instructions Have your students write several sentences with accompanying drawings, covering what they have learned about the Lakota/Dakota from this unit and your visit to the Haffenreffer Museum.
Curriculum Links Rhode Island Social Studies Standard 3 People, Places & Environments
34
ACTIVITY FOUR NATIVE AMERICANS ACROSS AMERICA

BROWN
Native Americans Across America

Purpose To help your students understand that Indians are alive and thriving all over our nation. Materials Research materials. Instructions Divide your students into four groups. Assign each group one of the nations listed below. Then, have them research some of the contemporary traditions, and/or other interesting facts about their tribe, as well as their relations with the Lakota/Dakota (Sioux) if any. Then, have each group report their findings to the class. Tribes Shoshone Cheyenne Ojibwa (sometimes called Chippewa) Nez Perce
Curriculum Links Rhode Island Social Studies Standard 1 Culture Standard 3 People, Places & Environments Standard 5 Individual Groups & Institutions
35
RESOURCES AND SELECTED BIBLIOGRPAHY

BROWN

Books for Adults
Wounded Knee : An Indian History of the American West by Amy Ehrlich (Adapter), Dee Brown. Henry Holt and Co.; Reissue edition, November 1993 The Santee Sioux Indians by Terrance Dolan. Chelsea House Publications, October 1996 Culturicide, Resistance, and Survival of the Lakota/Sioux Nation by James Fenelon. Garland Press; 1edition, November 1998 History of the Santee Sioux: United States Indian Policy on Trial by Roy Willard Meyer. University of Nebraska Press; revised edition, September 1993 Black Hills/White Justice: The Sioux Nation Versus the United States : 1775 to the Present by Edward Lazarus. Harper Collins; 1st edition, October 1991 Lost Bird of Wounded Knee: Spirit of the Lakota by Renee S. Flood. Da Capo Press; 1st Da Capo Press ed edition, April 1998 The Politics of Hallowed Ground: Wounded Knee and the Struggle for Indian Sovereignty by Mario Gonzalez, Elizabeth Cook-Lynn. University of Illinois Press, January 1999 Ghost Dancing the Law: The Wounded Knee Trials by John William Sayer. Harvard University Press,May 2000 Tribal Government of the Oglala Sioux of Pine Ridge South Dakota (out of print, limited availability) by Ira H. Grinnell. University of South Dakota, February 1985
Internet Resources
http://www.standingrock.org/ The official website of the Standing Rock Sioux Nation. http://www.mnisose.org/profiles/strock.htm Standing Rock Sioux Tribe Community Profile http://www.state.sd.us/oia/oia.html#Tribal Governments South Dakotas Official site, with information links to nine tribal offices.
36
GENERAL INFORMATION AND HISTORY

BROWN
General Information
Geographical features
In North America the territory of the Lakota, Nakota and Dakota Nation covers some 77,220 square miles in the present day state of South Dakota and neighboring states.
Population
The Lakota, Nakota and Dakota Nation are also known as the Great Sioux Nation. The total number of native North Americans is approximately 1.5 million, of which around 100,000 are Lakota. They reside near the Sacred Black Hills of South Dakota. Today the Lakota consist of eight main tribes: Oglala, Brule, Sicangu, Minneconjou, Hunkpapa, Sansarcs, Two Kettles and Blackfeet.
Language
Lakota is the largest of the five major dialects of the Sioux language. The Lakota dialect represents one of the largest Native American language communities in the United States, having approximately 8,000 to 9,000 speakers. Lakota is predominantly associated with the Teton Sioux bands living west of the Missouri River. Around 1840, missionaries put the language into written form. It has since evolved to reflect contemporary needs and usage. The number of fluent speakers is decreasing rapidly and increasingly it is found only among the elders. A revitalization program started in the 1970s to secure the future survival of the Lakota language.
Organizations
The Lakota have formed several organizations for the development and betterment of tribal people, such as the Alliance of Tribal Tourism Advocates, whose overriding goal is to enhance prospects of tourism development in accordance with the traditional values and cultural integrity of the native people. Other projects include the Oglala Lakota College, KILI radio, the voice of the Lakota Nation, and the Lakota Fund, which makes small loans to help entrepreneurs start businesses on the reservation. In 1994, the Lakota Nation Human Rights Organization was founded. The organization monitors the situation in the reservations (tribal courts, social service programs, communication between tribal councils and the State/Federal Agency with respect to case complaints filing, etc.). The Lakota Nation Human Rights Organization also prepares media presentations on the situation in the reservations.
Economy
Traditionally, the Lakota hunted buffalo. Today, their economy is based on agriculture, cattle and sheep ranches, fishing and tourism. The natural resources on their land are gold, silver, oil, ore and shale.
37
GENERAL INFORMATION AND HISTORY

BROWN
History
1851 The US signed the First Fort Laramie Treaty with several indigenous Nations, which formally recognized the Lakota as being entitled to a huge tract of space upon their sacred land and that Indians were an independent political community which possess sovereignty. Despite the Treaty, the clash between the Lakota people and the invaders continued. The Second Fort Laramie Treaty was signed and it secured traditional Sioux territories. After, the Treaty was almost immediately violated and Euro-American exploitation continued. The US government forced the chiefs to transfer the Black Hills to white control, and organized the partition of Sioux Territory into a number of small reservations. The US Court of Claims ruled that the US government had violated the 1868 Treaty and that the Sioux were entitled to $110 million in compensation for the Black Hills. The US Supreme Court upheld the rule. The Sioux were awarded $40 million for losses based on the treaty of 1868, which designated lands to the Lakota. This $40 million currently lies in a trust fund in Washington. There is now division in the Sioux nations as to whether to claim the money, and therefore relinquish their rights to the Black Hills forever, or to press for the return of the Black Hills. The countrys largest gold mine is operating in the Black Hills. The Lakota, Dakota and Nakota Nation became a member of UNPO (Unrepresented Nations and Peoples Organization -- http://www.unpo.org/) The Lakota band of Hunkpapa, on Standing Rock Reservation, proclaimed inherent powers of sovereignty by using cultural resource laws relating to tribal landowners and tribes. The Wakpala School puts the finishing touches on the implementation of a $400,000 government grant to help save the Lakota language from extinction. The grant, to promote bi-lingual learning, was used to create classroom tools, mostly computer-based, to help students and teachers keep the Lakota language alive. The members of the Defenders of the Black Hills, Tetuwan (Sioux) Nation members and the Indigenous Peoples of the Great Plains of South Dakota, all met in the Sacred Paha Sapa- Black Hills to discuss the great concerns and issues within the 1851-1868 treaty lands. In a Legislature where both women and American Indians are in the minority, Theresa Two Bulls, a Pine Ridge woman stands out as the first Indian woman to serve as a state lawmaker in South Dakota.
1868 1877 1979
1989
1994 1996 2004
2005
2005
38
VOCABULARY
BROWN
Vocabulary
Alliance/allies Ancestors Descent Friends or units of government that act together to help each other. One from whom a person is descended, usually more remote than a grandparent. Derivation (coming) from an ancestor. Dialect a regional or social variety of a language distinguished by pronunciation, grammar, or vocabulary; a variety of speech differing from the standard written or spoken language of a culture. Among the Lakota, the drum occupies a position of great cultural and symbolic power. Regarded as a living entity, it is seen as both a spiritual guardian and a musical instrument; a living tradition and a reference to a past way of life. To marry a member of another group. Existing or occurring between tribes. Those people who are related to you. Kinship was of key importance in Sioux life, and family groups were large and close-knit. Relatives such as aunts and uncles were also called mothers and fathers by Sioux children; and the sisters, brothers and cousins of grandparents were considered grandparents. Relative. A ceremony for strangers who are new to the camp. In a generic way everyone is a relative to each other, but the Hunka ceremony includes the new member in a special way. People sent by a church or government to do religious or charitable work in a territory or foreign country. Established ancient history that is passed down verbally from generation to generation. A gathering of Native American families and friends at certain times of the year. Land set aside for Native Peoples by the United States government. Rural of, relating to, or characteristic of the country (as opposed to the city). Worthy of religious veneration. Of or relating to religious objects, rites, or practices.
Drum
Intermarriage Intertribal Family relations/kinship
Hunka
Missionaries Oral history Powwow Reservations Sacred
39
VOCABULARY
BROWN
Sioux A group of Native American peoples, inhabiting the northern Great Plains from Minnesota to eastern Montana and from southern Saskatchewan to Nebraska. A religious ceremony widely practiced among Native American peoples of the Great Plains, typically marked by several days of fasting and group dancing. Lakota/Dakota word meaning an extended-family group of perhaps thirty or more related families, often called a band; a basic unit of Sioux family and political organization. Lakota/Dakota word for the inner circle of a family the parents and their children. A formal agreement between two or more states, outlining terms of peace or trade. Of, relating to, or located in a city (as opposed to the country).
Sun Dance Tiospaye
Tiwahe Treaties Urban
40
ADDITIONAL RESOURCES
BROWN
Additional Resources
Books for Adults
Books
The Sioux: The Dakota and Lakota Nations by Guy E. Gibbon. Blackwell Publishers, January 2003 Tribes of the Sioux Nation by Michael Johnson and Jonathan Smith. Osprey Publishing, April 2001 Legends of the Lakota by James Lapointe. Indian Historian Press, June 1975 Quill and Beadwork of the Western Sioux by Carrie A. Lyford. Johnson Books, June 1979 Hau, Kola!: The Plains Indian Collection at the Haffenreffer Museum of Anthropology by Barbara Hail. Brown University, 1980.
Books for Children

If You Lived with the Sioux Indians by Ann McGovern. Scholastic, Inc., November 1992 Age Range: 4 to 8 Describes the daily life of the Sioux Indians--their clothing, food, games, customs, etc.--before and after the coming of the white man. Lakota Sioux Children and Elders Talk Together by E. Barrie Kavasch. PowerKids Press, January 2003 Age Range: 5 to 9 Explores the land, culture, traditions, and current status of the Oglala Lakota Sioux on the Pine Ridge Reservation in South Dakota through the voices of a young girl and several elders. Moonstick: The Seasons of the Sioux by Eve Bunting. HarperCollins Publishers, February 2000 Age Range: 5 to 9 A young Dakota Indian boy describes the changes that come both in nature and in the life of his people with each new moon of the Sioux year. The Sioux Indians by Bill Lund. Capstone Press, September 1997 Age Range: 7 to 8 Provides an overview of the past and present lives of the Sioux, or Dakota, Indians, covering their daily life, customs, relations with the government and others, and more. The Santee Sioux Indians by N. Bonvillain and Terrance Dolan. Chelsea House Publishers, October 1996 Age Range: 10 to 12 Examines the history and present status of the Santee Sioux Indians, discussing their fight to maintain their native lands under the leadership of Chief Little Crow.
41
GENERAL BIBLIOGRAPHY
BROWN
Internet Resources
http://www.state.sd.us/oia/oia.html#Tribal Governments South Dakotas Official site, with information links to nine tribal offices. http://www.standingrock.org/ The official website of the Standing Rock Sioux Nation. http://www.lakhota.com/ This is a Native American owned and operated site for Natives and Non-Natives interested in the Lakhota (Lakota) Language and Culture. http://www.lakotamall.com/oglalasiouxtribe/history.htm History of the Oglala Sioux Tribe http://www.ipl.org/div/natam/bin/browse.pl/t96 Native American Authors: Browsing by Tribe: Sioux http://www.crazyhorse.org/ Information about the memorial mountain carving for the great Sioux leader Crazy Horse. http://www.alliance2k.org/daklang/dakota9463.htm Dakota Language learning project by Native Language Systems. http://puffin.creighton.edu/lakota/index.html This Lakota/Dakota Information Home Page includes information on: Bibliographic research, electronic texts, legal concerns, history, treaties, Lakota affiliated schools and others sites of Lakota interest.
42
ACKNOWLEDGEMENTS
BROWN
Acknowledgements
Project Director Keni Sturgeon, Curator of Education, Haffenreffer Museum of Anthropology These materials were written by Jennifer Edwards Weston, Brown University, edited and refined by Associate Curator of Education Patricia Sanford, and arranged for www.haffenreffermuseum.org by Brian Gohacki (2006) The materials were edited and refined by Geralyn Hoffman, Curator of Programs and Education Additional edits by Kevin P. Smith, Deputy Director Arranged for www.brown.edu/Haffenreffer by Rip Gerry and Sarah Philbrick (2009)
2009 [2006]

300 Tower Street Bristol, RI 02809 401-253-8388 www.brown.edu/Haffenreffer
43

Beyond Cowboys and Indians: Enabling Teachers To Broaden Their Tools For Teaching About The Plains Indians

Încărcat de

Informații document

Titlu original

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Beyond Cowboys and Indians: Enabling Teachers To Broaden Their Tools For Teaching About The Plains Indians

Încărcat de

Drepturi de autor:

Formate disponibile

The Haffenreffer Museum of Anthropology