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Diane Sawyer on the Rez

Rural South Dakotans may be a lot of things — good and bad and in between — but one affliction we seldom suffer is LOSEFOWS. That’s my acronym for Loss Of Self Esteem From Outside Writers’ Stories. Hit-and-run journalism just doesn’t seem to bother us. In fact, my experience has been that South Dakotans enjoy reading an outsider’s perspective … but mainly they just enjoy it for the laughs.

Cory Heidelberger of the Madville Times poked some fun this week at a New York Times writer who, shocked at the de-population of rural America (where was she when the trend began in the 1890s?), tried to frame the causes in one little story. She figured that some South Dakotans blame it on what she called the “super slab,” a term for Interstate 90. I don’t think many rural citizens — or serious demographers, for that matter — blame I-90 anymore than they blame Henry Ford or the caveman who invented the wheel.

And if you asked a South Dakotan how to get to the super slab, they’d probably direct you to the Empire Mall parking lot.

A few years ago, we hung around Gregory for a day or two, working on a story on that town’s trials, tribulations and the like. While everyone was more than happy to visit with us, several noted with chagrin that they’d just been burned by a Chicago Sunday Tribune writer who came to town and concluded in his article that the town was dying.

“We didn’t necessarily agree with everything he wrote but his story made us realize that he might be right and we started doing something about it,” said Francie Johnson. So right or wrong, a critique can be a kick in the butt.

This Friday night, ABC News anchor Diane Sawyer will report on the plight of young people on the Pine Ridge Indian Reservation. Promos to her report (Hidden America: Children of the Plains, 9 p.m. CST) look as if she and the producers tried to find the good and the bad of life on the rez for youngsters. But regardless of the accuracy, it is mostly a plus when Diane Sawyer comes to your town or reservation. “Just spell the name right ….,” as the politicians say. See the promo video here:

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Here’s what may be missing from Ms. Sawyer’s report. Tremendous strides have been accomplished in Indian Country in the past generation. We report this based on 26 years of visiting all nine reservations many times in our travels across South Dakota. And most of the good advances can be traced to education.

Twenty-six years ago, the tribal colleges were in their infancy. Since then, they’ve grown and prospered — thanks to the dedication of local leaders who believe in education, and thanks to the American taxpayer who has footed most of the bill.

The tribal colleges have educated nurses and administrators and K-12 teachers who have filled many of the few good jobs on the rez. That has enabled smart, caring and resourceful young Native Americans to stay in their home communities, where they’ve become role models for the youth.

Some of the tribal grads have also become artists and entrepreneurs and writers.

Ben Reifel, the first Lakota Sioux to be elected to the U.S. House of Representatives, liked to tell Indian youth that if Sitting Bull and Crazy Horse were alive today, they wouldn’t be riding horses and shooting bows and arrows — but they’d be leaders in business, education and politics because that’s where the warrior can make a difference in the modern world.

It will be interesting to watch ABC’s take on the Pine Ridge. Maybe it will help to awaken people to the challenges of the rez. But hopefully the conclusion will not be that life there is going to hell in a hurry because that would be far from the truth.

Much progress has been made because today there are educated leaders in every community who are there to stay and make life better.

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Note from Rosebud

Hello to all of our friends who read the South Dakota Magazine website. I am Sicangu Lakota from the Rosebud Indian Reservation in south central South Dakota.

I will be sharing a Lakota perspective about my life on the reservation with the readers of this online magazine. I hope my contributions to this publication will help our readers learn a little bit more about the Indian tribes of our state.

I am the mother of two grown children and have four grandchildren. I have been a freelance writer for over ten years. My articles and columns have appeared in several newspapers. I received my formal education at Arizona State University and Sinte Gleska University. I am a member of the Native American Journalists Association and the Oak Lake Writers Society.

I am currently the Editor of the Lakota Country Times. Our weekly newspaper serves both the Pine Ridge and Rosebud Reservations. Even though our focus is largely on the positive events happening amongst our young Lakota people who live on these two reservations, we also print stories submitted by Indian people living in other areas.

Today, the majority of people living in the United States know my tribe as one of the Sioux bands. My tribe is also sometimes called the Brule. However, there are many of us living on the modern day Indian Reservations in South Dakota who would rather be called Lakota, Dakota or Nakota.

The federal government recognizes the tribes living in South Dakota as the Sioux; this is the legal term used to identify our people. My tribal membership card shows I am a member of the Rosebud Sioux Tribe. Also, there are many of my people who will identify themselves as Sioux.

South Dakota has nine Indian Reservations. Rosebud, Pine Ridge, Lower Brule, Standing Rock and Cheyenne River are all comprised of Lakota people living west of the Missouri River. Flandreau, Sisseton, Yankton and Crow Creek are the homes of Dakota people living east of the river.

There are three dialects to our native language — Lakota, Dakota and Nakota. Visitors to our reservations can hear our language still spoken among many of our people today. Most of our Nakota speaking relatives currently reside in Canada.

In closing, I am looking forward to offering you a glimpse of my people and our way of life in the upcoming columns on http://www.southdakotamagazine.com. Thank you for reading!

Vi Waln is Sicangu Lakota and an enrolled member of the Rosebud Sioux Tribe. Her columns were awarded first place in the South Dakota Newspaper Association 2010 contest. She can be reached through email at sicanguscribe@yahoo.com.

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Ten ‘Must See’ South Dakota Paintings

Color, imagery, and composition are important in art, but South Dakota artist Harvey Dunn believed that paintings should make people think.”In making a picture, you should excite interest, not educate,” he once said.

Some of America’s great art hangs in public buildings and museums in South Dakota. Here are 10 that every South Dakotan should see. Some are immensely popular images that hang as prints in thousands of living rooms. Others are lesser known. All were painted by top artists, though some are now nearly forgotten. One of our Top Ten fills an entire gallery; another is the size of a magazine page.

We chose the Top Ten in part by crass standards like popularity and commercial value, but we gave special emphasis to Harvey Dunn’s criteria: they excite interest. Visit our museums in your travels and judge these treasures for yourself.

Cyclorama, by Bernard P. Thomas

The Dahl Arts Center, Rapid City


Rapid City’s greatest tragedy gave rise to its most impressive work of art. After the devastating Rapid City flood of 1972, prominent banker Art Dahl wanted to re-energize his community. He promised to pay for a new art center on the site of a condemned city auditorium, but only if it included a mural by Bernard Thomas, one of Dahl’s favorite artists. The subject: American economic history.

Thomas was a Wyoming native who studied art in Los Angeles and Paris. He became famous for his paintings of Western life, and was known for immersing himself in his work.”I slept on the ground alongside the outfit’s top hands,” he once said.”I heard their stories of wilder days, and I’m the one who believes the artist who has lived it is the one who can put the right feel in his work. Nothing gripes me more than a Western illustration done by an Eastern illustrator who doesn’t know straight up about the West.”

He tackled the Cyclorama with similar gusto. Thomas labored 455 days on the mural, which stands 10 feet high and 180 feet around. It became the centerpiece of the Dahl Arts Center when it opened in 1974.

Town residents got to watch Thomas’ masterpiece unfold.”Many people in Rapid City had never seen an artist work,” says Darla Drew Lerdal, former assistant director of The Dahl.”People would bring their children and grandchildren and Thomas would let them watch for hours at a time.” As a result, many Rapid Citians became models and were painted into the Cyclorama. Thomas included Dahl’s grandparents as European immigrants and painted himself as a World War II soldier.

Special lighting and a 10-minute narration add to the experience of seeing one of three cycloramas left in the United States.

Woman With a Shawl, by Frank Ashford

Dacotah Prairie Museum, Aberdeen

For centuries people have wondered who is the mysterious woman depicted in Leonardo Da Vinci’s Mona Lisa. Aberdonians have their own artistic mystery. Frank Ashford’s 1920s painting of a beautiful, unknown woman still has people guessing her identity.

Ashford was born in Iowa in 1878 but grew up at Stratford, east of Aberdeen. He attended art school in Chicago, Philadelphia and New York before establishing himself in Paris in 1907. When World War I broke out, he returned to New York. During his career he set up studios from coast to coast, but eventually settled in Aberdeen.”He went where he had a big commission, established a studio and just painted prolifically,” says Lora Schaunaman, curator of exhibits at the Dacotah Prairie Museum in Aberdeen.”And then he would move on. He had a gypsy soul.”

In South Dakota Ashford painted governors, Supreme Court justices and a portrait of Calvin and Grace Coolidge at the State Game Lodge in Custer. Aberdeen residents remember Ashford visiting a downtown restaurant and painting whoever struck his fancy.”We think that’s what Woman With a Shawl is,” Schaunaman says.”It’s a young woman who has never been identified. She’s beautiful and kind of mysterious.”

Family members found the painting in the attic of the Ashford home in Stratford in 1994. It was deteriorating, and had a hole punched through the canvas. They gave it to the Dacotah Prairie Museum, and staff members sent it to the Upper Midwest Conservation Association for restoration. Today the mysterious woman with the shawl greets museum visitors just as the Mona Lisa does at the Louvre, 4,400 miles away.

Coyote at Sunrise, by Charles Greener

Old Main, University of South Dakota, Vermillion

Longtime South Dakota Magazine readers might recognize Charles Greener’s Coyote at Sunrise from our November/December 1992 cover. Considered to be one of the Faulkton artist’s best paintings, and our favorite, the original oil hangs in the Asher Room at Old Main on the University of South Dakota campus in Vermillion.

Greener was born in Wisconsin in 1870, but later moved to Faulkton. He studied art in Massachusetts, Ohio, Illinois and North Dakota and represented South Dakota at the World’s Fair in Chicago in 1893. He lived and painted in Faulkton until his death in 1935.

He did portraits (his pictures of Govs. Frank Byrne and Charles Herreid hang in the state capitol) and murals in the Faulk County courthouse, but later focused on Dakota landscapes. He painted whenever the urge struck. Once, while painting woodwork at a local attorney’s home, he painted a landscape on the bathroom door. He planned to wipe it away, but the family urged him to leave it. Visitors at the old Turner home in Faulkton can still see it.

Hunting dogs appeared in many of his paintings, and hills between Faulkton and Orient were often seen in the background. Greener liked to take walks looking for inspiration. One morning he found the coyote, which he quickly sketched and later painted.

Faulkton resident Irene Cordts is the local Greener historian and at one time owned 50 of his paintings, including Coyote at Sunrise, which she donated to the university. She gave others to museums in Brookings, Sioux Falls, Spearfish, Deadwood, Aberdeen, Chamberlain, Faulkton and Mitchell.

As Greener’s art becomes more visible, people develop a deeper appreciation for his landscapes. As writer Dale Lewis, who owned two Greener paintings, said,”Greener sure has something special in his works. They don’t jump at you or hit you over the head, but kinda creep right into your heart.”

The Prairie is My Garden and Dakota Woman, by Harvey Dunn

South Dakota Art Museum, Brookings
Dakota Discovery Museum, Mitchell

Visitors think it’s their aunt or grandmother who is gathering wildflowers in The Prairie is My Garden, but no one knows the identities of the people in Harvey Dunn’s masterpiece.

ìWe have lots of claims from people who know who it is,” says Lynn Verschoor, director of the South Dakota Art Museum in Brookings, where The Prairie is My Garden hangs.”But he [Dunn] was an illustrator. He drew people all the time, with just generic faces.”

In fact, very little is known about Dunn’s most recognized Dakota landscape. Records are complete enough to show that Edgar Soreng, a member of South Dakota State College’s class of 1908 and a friend of Dunn’s, donated the work sometime between 1950 and 1970. The scene is likely a combination of Dunn’s memories growing up at Manchester in Kingsbury County and later summertime visits home, when he spent countless hours behind the wheel of his car sketching prairie vistas.

People also claim to recognize the mother and infant in Dakota Woman, but Dunn likely crafted it in the same way. The painting was on and off his easel for years before he finally finished it in 1941. Not long after, Leland Case, founder of the Middle Border Museum in Mitchell, visited Dunn at his studio in Tenafly, N.J. Knowing Case was collecting items for the museum, Dunn told him to pick one of more than 40 prairie paintings to bring to South Dakota. Case wrote that he was”electrified” by the offer and chose Dakota Woman. It was unveiled in April 1942 during”Harvey Dunn Day” on the Dakota Wesleyan University campus.

Dunn studied art in Chicago and became a successful illustrator in Delaware. He went overseas as an artist during World War I, and then resumed his illustrating career in New Jersey after the war. Though Dunn spent most of his life away from South Dakota, his home state inspired his most well known works, and we can thank Aubrey Sherwood for bringing many of them to Brookings.

After giving Dakota Woman to Case and the Middle Border Museum, Dunn promised to donate 40 more paintings if a proper facility could be built. When he arrived in Mitchell in the late 1940s, with a trunk full of paintings, he was disappointed to find no building.

In 1950, Sherwood, publisher of The De Smet News, went to Dunn’s New Jersey studio and saw the prairie paintings. Dunn agreed to exhibit them in De Smet that summer. South Dakota State College President Fred Leinbach, impressed by Dunn’s work, offered the school’s student union to house Dunn’s paintings. The artist donated 42 works.

Since then the university’s collection has grown to include 109 Dunns, but The Prairie is My Garden is by far the most popular. People drive thousands of miles to see it, but like all paintings it needs down time for conservation. To avoid disappointment, it’s best to call ahead.

People are equally eager to see Dakota Woman. Executive director Lori Holmberg says visitors are fascinated by Dunn’s painting.”They’re amazed by the depth and texture of the work,” she says.”Dunn’s work at that period tended to be almost impressionistic. It’s hard to grasp looking at prints, but people are surprised at how texturally rich the original is.”

Best Friends, by Terry Redlin

Redlin Art Center, Watertown


If you don’t have a Terry Redlin print hanging in your house, you probably know someone who does. The wildlife artist from Watertown has become one of America’s most collected painters. His art has received national accolades and 155 of his original oil paintings are housed in a grand art center in his hometown, where over 2 million people have visited since its opening in 1997.

After a motorcycle accident quashed dreams of being a forest ranger, Redlin turned to art. He was a hunter and fisherman, so he painted what he knew. That’s especially evident in Best Friends, one of Redlin’s most recognizable and popular works.”After a day of hunting he would go to the highest spot he could find,” says Julie Ranum, executive director of the Redlin Art Center in Watertown.”He referred to it as ëglassing’ the countryside to see where the birds were. Then he would know where to go the next day. It was part of his routine.”

The hunter in Best Friends is modeled after Redlin’s son, Charles. (Anytime a man wearing a red and black plaid jacket shows up in a Redlin painting, it’s Charles). The artist is fond of Labradors and retrievers, but has never owned one because of allergies, so the dogs often appear in his paintings, too.

Redlin painted Best Friends in 1989, while living in Minnesota. The original limited edition sold out quickly, so Redlin released an encore edition in 1995. Since then it has been one of the Redlin Art Center’s top sellers.”There’s a serenity about it, a peacefulness,” Ranum says.”It’s a classic Redlin. It has that expanse that Terry is able to capture.”

Origin of the Sioux, by Oscar Howe

Old Main, University of South Dakota, Vermillion

Origin of the Sioux is Oscar Howe’s most well known painting. It tells the legend of the first Dakota Indians. When the earth was flooded, an eagle carried an Indian maiden to a lofty peak. There she gave birth to twins, the beginning of the Sioux nation.

In Oscar Howe: Artist, published in 1974, Howe explained the elements of his painting. The rays of light silhouetting the maiden and eagle are chasing away evil spirits of darkness. The blue represents the sky and, in Sioux tradition, peace. Yellow symbolizes religion, and the symmetry is designed to reflect dignity.

Howe’s role as the primary leader of the American Indian Fine Arts Movement from the 1940s to the 1960s brought him international fame and a reputation as an innovator in Indian art.”Howe’s message to Indian artists was twofold,” says John Day, former director of USD’s art galleries and an expert on Howe.”Be yourself and express your own feelings. Then, be true to your Indian heritage.”

Howe was born on the Crow Creek Reservation and studied at the Santa Fe Indian School and the University of Oklahoma. He was a professor at USD from 1957 to 1980 and served as the university’s artist-in-residence. Today USD owns 60 Howe paintings, the largest collection in the world.

The Altar, by Bobby Penn

Many artists studied under Oscar Howe at the University of South Dakota, but a top protÈgÈ was Bobby Penn, who became one of his generation’s leading artists. Penn’s most enduring work, The Altar, hangs at the Akta Lakota Museum in Chamberlain.

Akta Lakota Museum, Chamberlain

The Altar is oil on masonite, completed in 1989, and depicts many of Penn’s recurring themes: the buffalo skull, the shield with a wrapped crow and the moon. Scholar John Day calls the painting”an iconic statement that is one of the most well-developed of Bobby Penn’s pieces. The reason this is so good is it marries his traditional, his spiritual and his personal emblems together. It’s a very personal painting that deals with his sense of Indian spirituality.”

Penn’s mother was a member of the Rosebud Sioux Tribe, and he received his early education on Nebraska’s Winnebago Reservation and at St. Francis Mission on the Rosebud Reservation. He attended Howe’s summer art institute at USD in the 1960s and later enrolled in the university’s art program. He studied intensely with Howe during his four years there and earned a degree in fine arts. He later ran the summer institute and was a full-time professional artist in Vermillion from 1988 until his death in 1999.

Howe’s influence can occasionally be seen in Penn’s work, but his paintings are entirely his own. His mentor was successful in passing along his ideas of self-expression, individuality and truth to Indian heritage.”Their quality was so high they commanded national and international attention,” Day says of Penn and Howe.”Penn was clearly one of the best artists of his generation.”

A President’s Wife (study), by Norman Rockwell

Center for Western Studies, Sioux Falls


Norman Rockwell was meticulous when he painted A President’s Wife in 1939. First came sketches of his subjects and photographs from all angles. He used those images to create a study, a small painting measuring 13 1/2 by 24 inches. From that Rockwell’s completed one of his largest paintings ñ 3 by 5 feet.

Experts think that enormous painting was destroyed when Rockwell’s studio burned in 1943. But the valuable study is at the Center for Western Studies in Sioux Falls. It shows President James Madison’s wife, Dolley, waiting for news about her husband during the War of 1812. It illustrated a fictional story written by Howard Fast in the August 1939 issue of Ladies’ Home Journal.

Rockwell gave the study to a friend in 1945, two years after the studio fire. He painted prolifically over the next 30 years and eventually forgot about A President’s Wife. When the study’s owner wrote to Rockwell for information in 1972, the artist replied,”I just can’t recall any of the details, who posed for it or what it was for.”

A Wisconsin man, Donald Evans, bought it in 1977 and donated it to the Center for Western Studies in 1995. Rockwell studies are rare, and recent developments in the art world have assigned it greater importance.”Within the last 10 years, Rockwell’s stock as a serious artist has risen considerably,” says Tim Hoheisel, director of outreach and communication at the Center for Western Studies.”Consequently the significance of A President’s Wife has also drastically increased. It’s a treasure in the Center’s collection.”

Here I AmÖSpeechless, by Henry Payer, Jr.

The Heritage Center, Red Cloud Indian School, Pine Ridge

The annual Red Cloud Indian Art Show gives young Native artists a chance to gain exposure in the art world. In 2008, judges were so impressed with Henry Payer, Jr.’s Here I AmÖSpeechless they awarded it second place in the painting division, the Brother Simon S.J. Publicity Award (meaning it was used on promotional materials for the next show) and then bought it for the Heritage Center’s permanent collection.

ìIt shows what a young Native artist in today’s world sees,” says Peter Strong, director of The Heritage Center at the Red Cloud Indian School in Pine Ridge.”It breaks out of that traditional perception of native art as being very primitive, and that it has to have a man on a horse with his hair flowing in the breeze. There’s a much more contemporary feel to it.”

Payer, Jr., 25, is a member of the Winnebago Tribe of Nebraska and a graduate of the Institute of American Indian Arts in Santa Fe, N.M.

Strong says the painting’s skulls, bold colors and graphic design give it a contemporary feel. Payer also excels at mixed imagery.”By blending images that reflect traditional symbolism, ecological issues, and contemporary American art, Henry is telling a very personal and honest story about what Native people are today,” Strong says.

Editor’s Note: This story is revised from the January/February 2009 issue of South Dakota Magazine. To order a copy, or to subscribe, call 800-456-5117.

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Saving Their Language

Speakers try to revive Lakota and Dakota before they disappear

Red Cloud Elementary School teacher Fred Stands helps third-graders learn Lakota.


Albert White Hat spoke Lakota for the first 16 years of his life, but that ended the day he walked into the Jesuit-run boarding school in St. Francis on the Rosebud Indian Reservation.”I came from a community where we sang and danced and did everything in our language,” White Hat recalls.”I walked in that institution and my peers were making fun of us, the ones from the country, for being big Indians, savages. And they were all Indian kids. Many years later I found out they had been in that institution since they were 5. By the time they were teenagers they were conditioned to deny their Indian heritage.”

That was in the early 1950s, the decade in which the Lakota language began disappearing. Today just 14 percent of Indians living on reservations in North Dakota and South Dakota speak Lakota, according to 2000 census figures. And estimates suggest the number has dropped another 25 percent in the last eight years.

Lakota’s official status is”endangered,” according to David Rood, a professor and linguist at the University of Colorado in Boulder and the country’s leading Lakota scholar. There are between 8,000 and 9,000 speakers, but they are growing older. In 1993 the average age of Lakota speakers was about 50. Today it is 65. In those 18 years, fewer children learned Lakota. When fluent elders die, there are no speakers to replace them.”The transmission is broken,” Rood says.

That perilous situation has prompted a movement to create a new generation of Lakota speakers. In South Dakota, Lakota is spoken by seven tribes who live on the Pine Ridge, Rosebud, Cheyenne River, Standing Rock and Lower Brule reservations. Dakota, which is closely related to Lakota, is spoken on East River reservations and is split into two dialects — Santee (Sisseton) and Yankton. Most serious preservation efforts occurred in the last 15 years. In the 1990s several tribal councils adopted resolutions declaring Lakota their official language and required schools to teach it. But White Hat has been trying to save the language for nearly 60 years.

He was raised at Spring Creek, a small community of five or six families on the Rosebud. Children learned Lakota ways, and spent winter evenings listening to storytellers explain Lakota history, culture and spirituality using the Lakota language. But in the early 1950s the tribe adopted the state’s education standards, which said nothing about Lakota studies. When his children started school in the Todd County district in the late 1960s, White Hat lobbied for a Lakota language and history program.

Albert White Hat, Lakota speaker and instructor.

“They really gave me a bad time,” he says.”None of them would accept it. They laughed at me. Finally in 1970, they said, ‘You can have a half an hour during noon hour to play your tape and dance.'”

Soon White Hat was teaching Lakota studies part time at St. Francis and Sinte Gleska University, which opened in 1971, even though he knew little about teaching. He had no books and learned how to formulate lesson plans from colleagues. The university hired him full time in 1983.

The Lakota Language Consortium’s goal is to make children on Dakota reservations fluent in Lakota by eighth grade. The consortium, headquartered at the University of Indiana, formed in 2004 when schools on the Pine Ridge reservation teamed with the university to preserve Lakota. The organization helps train teachers and provides textbooks, materials and assessment. The immediate focus is on Native children, but they also work with schools in Rapid City and Sioux Falls. Executive director Wilhelm Meya hopes it fosters reconciliation.

“A lot of people over the last 30 or 40 years have been going through the schools and coming out when they’re 18 and not knowing the language. And they’re very disappointed about that,” says Meya, a native of Austria who became the first non-Indian to earn a Lakota studies degree at Oglala Lakota College.”They’ve been told every day to be proud to be Lakota, but no one ever taught them to speak it. So there’s a frustration there.”

There are plenty of children to teach. Lakota and Dakota people are among the fastest growing populations in the country. In 2000 the population was around 100,000 with half under 18, and it could reach 160,000 by 2025.

In addition to textbooks, the consortium produces audio CDs and flash cards. Staff test more than 6,000 children every fall and spring and monitor progress by reading reports from people like Sacheen Whitetail Cross, tribal education manager for the Standing Rock Sioux Tribe.

Standing Rock plunged into a language revitalization program in 2007. The tribe spent $108,000 on teaching materials for six of the reservation’s nine public, grant and parochial schools and organized the first Lakota Summer Institute, a three-week course in which K-12 Lakota teachers learn new activities and methods.

Whitetail Cross organizes the institute and keeps tabs on students. She’s also developing Lakota language games.”I get so excited when I see kids speaking,” she says.”Right now it’s mostly high school students, but I can’t wait to see the young ones begin to use it. It is going to be so empowering to them.”

Revitalization is important on all reservations, but particularly on Standing Rock. Only 13 percent of its residents speak Lakota, the second lowest of South Dakota’s West River reservations behind Lower Brule (4 percent). Cheyenne River has 18 percent, followed by Rosebud (21 percent) and Pine Ridge (26 percent).

Fewer people on East River reservations speak Dakota. The Lake Traverse reservation has just 6 percent, Yankton 10 percent and Crow Creek 12 percent. Diane Merrick, a teacher at Marty Indian School and Ihanktonwan Community College on the Yankton reservation, says most Dakota speakers there (a little over 200 people) have limited knowledge of the language. She estimates only 28 people on the reservation are fluent.

“You get a little excited and nervous,” Merrick says about her language’s tenuous situation.”Language is very central to who we are. It’s a part of our cultural identity. Reaching out in any way we can with our language is very important.”

Merrick coordinates the Dakota language program at Marty and has taught at the college for 12 years, though she never planned on teaching. She has a degree in alcohol and drug abuse studies, but because she is one of the few remaining fluent Dakota speakers in the area, the college asked if she would teach the language. Merrick grew up in a traditional Dakota family on the reservation. Dakota was her first language until her family moved to Yankton when she was 6. She also offers online Dakota language lessons through the Native American Community Women’s Resource Center in Lake Andes (www.nativeshop.org).

Her main focus is teaching elementary students. Every day, students in kindergarten through fifth grade receive a 30-minute language lesson that covers basics like colors, days of the week and months. There is also a morning meditation, flag song and greeting. During the summer Merrick leads an immersion school for children ages 3 to 5. When those children enter Marty elementary, they are a step ahead.”We have a lot of hope that those are the kids who will work toward fluency,” she says.

“I came from a community where we sang and danced and did everything in our language. I walked in that institution and my peers were making fun of us, the ones from the country, for being big Indians, savages.”

Parents are appreciative and often motivated to learn Dakota by enrolling in her college-level Dakota classes.”Many times students will say they just need the four credits to graduate,” Merrick says.”More and more the students are parents and young people who really want to learn their language. It’s important to them.”

In addition to tribal efforts, Leonard Little Finger hopes students will soon attend his private Lakota language immersion school near Oglala on the Pine Ridge reservation. Little Finger dedicated the Sacred Hoop School (Cangleska Wakan Owayawa) last summer.

“It’s a dedication to the ancestry that I come from,” says Little Finger, a co-founder of the Lakota Language Consortium.”It also honors my heritage.” Little Finger’s great-great-grandfather was Chief Big Foot, a signer of the 1868 Fort Laramie Treaty and leader of the band killed at the Wounded Knee Massacre in December 1890. His grandfather, John Little Finger, survived the massacre by hiding in a ravine. He settled on land where the Sacred Hoop School now stands.

Little Finger grew up on Pine Ridge. He left to attend school and work for the Indian Health Service in Aberdeen, but he returned after the 1973 Wounded Knee occupation.”Nobody wanted to come down to Pine Ridge as an administrator,” he says.”I was from there, and my folks still lived there, so I decided to come back.”

After he retired in 1995, Little Finger joined the language revitalization movement.”Since my first language was Lakota, I felt that whatever years were left of my life I would spend teaching in a regular school,” he says.”But I found that the type of teaching that was needed to transfer a language was not possible, particularly because of the No Child Left Behind Act. So reluctantly I had to go on a private basis.”

He raised money to build the school with help from German musician Peter Maffay and Apache singer Robby Romero. Mission of Love, a Youngstown, Ohio, organization dedicated to helping the world’s poorest regions, gathered discounted or donated building materials.

Lakota has been spoken by people in North America for over 3,000 years. When the Pilgrims arrived in 1620, hundreds of Native languages flourished across the continent. Only a dozen, including Lakota, survived the westward European advancement and are considered viable today. Studies show that starting in 1954 more Lakota children learned English as a first language than Lakota.”Something happened in that post war era that convinced enough parents that there was no future in getting the kids to speak Lakota,” Meya says.

The federal government is partly to blame. During the 1950s the government reversed its Indian policy. After 20 years of measures designed to let Indians plot their own futures, highlighted by the Indian Reorganization Act of 1934, the Eisenhower administration adopted a termination policy. The government sought to end tribal benefits while assimilating Indians into white society.”It was acceptable to say, ‘We live in an English-speaking world. We might as well join,'” Little Finger says.”That was the frame of mind that young parents were picking up.”

As teachers try to restore Lakota’s vitality, they are fortunate that the language is fairly easy to pick up. Meya says it’s straightforward and sounds like German and Slavic languages, which could explain its popularity in Europe.”Lakota is something that people who like to learn languages find relatively easy to learn,” Meya says.”There’s great worldwide interest in the language, and that helps support it. In terms of international use of any Native American language, it is the language that most people want to learn, and we like to encourage that.”

The Lakota alphabet includes 25 characters and 14 digraphs, which are two-letter combinations that represent specific sounds. Linguist Rood calls Lakota a”verb last” language, meaning the sentence structure follows a subject-object-verb pattern. The language has other unique characteristics. The speaker’s gender determines what words are used. Instead of voice inflections, speakers use words at the ends of sentences to convey emotions.”The difference between surprise and disgust, anger or conciliation, is expressed with actual words,” Rood says.”I’ve got a list of about 30 of those words. I keep finding more of them all the time.”

In 1976 Rood co-wrote the first college level Lakota language textbook, Beginning Lakhota. His book is still widely used because in the last 30 years, few new reference books have appeared.”The stumbling block has always been that there is no standard writing system,” Rood says.”Everybody makes up their own system based on what they’ve heard or seen in religious materials, or what they think they should do because they know how to write English.”

Albert White Hat has worked on standardization since 1973, but he encountered problems in the 1990s as he worked on his textbook, Reading and Writing the Lakota Language. White Hat and Jael Kampfe, a Montana native studying at Yale University, began the project in 1992. Kampfe recorded White Hat’s classes. Then they transcribed and edited them into a 226-page book. He sent the manuscript to three linguists and a host of schools and publishers who offered mixed reviews.

“The language has developed what they call a subculture,” White Hat explains.”Historians and anthropologists use the modern translations, and my work contradicts that. They didn’t want that printed.” One major university press told White Hat that,”folk etymology and oral history are fine, but they’re not recorded so this shouldn’t be printed.” The University of Utah Press finally published his book in 1999 and is widely used.

The Lakota Language Consortium took a major step in standardizing Lakota writing with its New Lakota Dictionary. It contains 20,000 words and definitions, including over 6,000 words that have never appeared in a dictionary, and a 90-page section on grammar. The 3,000″most important” words are highlighted. The book’s introduction discusses the history of the language and lexicography.

Work on the dictionary began in 1985. Its authors consulted over 300 Lakota and Dakota speakers in South Dakota and Minnesota. It is the culmination of nearly 180 years’ worth of efforts to compile Lakota language reference works. The first attempt came from missionary brothers Samuel and Gideon Pond, who collected words among the Santee people in Minnesota in the 1830s. In 1852, missionary Stephen Riggs edited the Grammar and Dictionary of the Dakota Language, and 40 years later, published the Dakota-English Dictionary. John P. Williamson published an English-Dakota dictionary, meant to be a companion to Riggs’ earlier work, in 1902.

Other dictionaries followed in the 20th century. These, and the earlier works, all had faults. In some cases authors simply took words from English dictionaries and had Indians translate them. That process was hit-and-miss because some English words have no Lakota equivalent, resulting in new Lakota words created specifically for the dictionary. Another problem was that authors failed to distinguish between such nuances as aspirated and hard stops, which hindered written development of the language.

South Dakota native Ella Deloria did some of the best work. Growing up on the Yankton and Standing Rock reservations, Deloria learned Lakota and the Yankton dialect of Dakota. She developed a deep appreciation for her language.”The [languages] I know are rich and full of vitality, picturesque, laconic, and capable of subtle shades of meaning,” she wrote in her 1944 book Speaking of Indians.”It was a white man’s joke, now worn rather thin, that all an Indian could do to express himself was to grunt. ‘Ugh!’ was supposed to be his whole vocabulary. But the opposite is true.”

Deloria immersed herself in the language. She spent decades translating old books and meticulously cataloging Lakota and Dakota words.”I have amassed so many words in the Dakota dialects — Yankton, Santee, Teton and Assiniboin — that I despair of ever classifying them and making them available for the use of study in linguistics,” she lamented. But in 1941 she collaborated with renowned linguist Franz Boas on the most complete Lakota grammar to date. And after she died in 1971, Deloria’s linguistic gold mine became the foundation for books like Professor Rood’s Beginning Lakhota and the New Lakota Dictionary.

Thousands of Lakota youth use the dictionary and materials from the Lakota Language Consortium every day. Educators hope they help streamline Lakota language instruction. If they’re right, with help from dedicated teachers like Albert White Hat and Leonard Little Finger the language should be safe for generations.


Lakota on the Air

Educators use more than books to teach Lakota. Graduate students at the University of Colorado are producing videos of Lakota speakers to capture their conversational style. The students then translate, mark sentences for grammar and upload the videos to a computer.

The conversational style is”the least well documented” aspect of Lakota, says Professor David Rood, a linguist at the university.”We’ve got lots of formal language. We’ve got speeches, prayers, traditional stories and biographies in written form, but nobody has ever actually paid attention to the way in which people take turns when they’re talking, or how they interrupt someone politely. That’s part of actually using the language every day.”

In Pine Ridge, Bryan Charging Cloud and his cousin, Robert Two Crow, host a Lakota language show on KILI Radio.”We spoke Lakota about anything, just as long as we used the language,” Charging Cloud says. The show, which airs from 8-9 a.m. (MST) Saturdays, has evolved to include lessons, stories and discussions about the language. Two years ago he added a storytelling hour that airs Wednesdays at 5 p.m.

“These shows are good for people who just want to listen and learn,” says Charging Cloud, who directs the Lakota Language Institute at Oglala Lakota College and leads an immersion program for young children.”A long time ago Lakota people used to tell stories at night. Not too many people speak Lakota now, so they probably don’t do that. We just carry that on.”

Charging Cloud also produces a Lakota language television program for the college’s local channel and has used video conferencing and e-mail to teach students at places like Stanford University in California. Listeners can hear Charging Cloud’s shows at 90.1 FM or online at www.kiliradio.org.

Editor’s Note: This story is revised from the March/April 2009 issue of South Dakota Magazine. To order a copy or to subscribe, call 800-456-5117.

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History Hunters

Can we stop the illegal artifact trade?

 

Faith Spotted Eagle, a Yankton Sioux tribal elder, is an outspoken protector of sacred sites and burial grounds. Artifact looting is a common problem at sites such as those on South Dakota reservations and along the Missouri River valley.

Faith Spotted Eagle was fishing with her father the first time she saw artifact hunters searching the banks of the Missouri River.”My dad was disgusted,” Spotted Eagle says.”He looked at me and said, ‘You know, my girl, you’re going to have to do something about this someday.’ I was only 12 years old. I thought, ‘What am I going to do?’ But that stayed with me.”

The memory rushed back one morning in 1999 as Spotted Eagle traveled Highway 18 toward the Yankton Sioux Reservation.”I was coming across the dam and I had this weird feeling,” she remembers.”We call it nagi ksapa, which means spirit smart. It’s an awareness, or a sixth sense. I could feel my father’s presence, and I knew something was going on.”

When she arrived, Spotted Eagle learned that the remains of at least 35 of her ancestors buried along the Missouri River at White Swan had been exposed by lowered water levels, and looters were plundering the graves. She and members of the Yankton Sioux Tribe set up a spiritual camp at the site where they prayed and held sweat lodges. They obtained a temporary restraining order that prevented the U.S. Army Corps of Engineers from raising the water until the remains could be gathered and re-interred on higher ground. The process took three months but looters lingered. Once, while Spotted Eagle walked a remote country road, two men in a car stopped and asked directions to White Swan. They said they were divers.

Ten years after White Swan, Spotted Eagle sees boats lurking near the old gravesites. Looting still happens regularly on the Yankton reservation and on other public lands in South Dakota. Millions of years ago prehistoric creatures roamed the Great Plains. Humans arrived about 12,000 years ago. The bones and artifacts they left behind can be worth a lot of money in today’s artifact trade, a worldwide industry that is as lucrative as it is illegal.

Some parts of South Dakota are archaeologically richer than others, but valuable artifacts can be found everywhere within the state’s borders, according to Michael Fosha, assistant state archaeologist with the Archaeological Research Center in Rapid City.”There’s an incredible wealth and diversity of material that can be recovered in South Dakota,” Fosha says.

Bone tools, groundstone materials (like atlatl weights, arrowpoints, scrapers and other specialized tools) as well as artifacts made from shell can be found.”The shell items can be quite exotic,” Fosha says,”all the way from large shell mask gorgets made out of conch shell to small shells etched with human-like forms or animals. They might even be carved themselves into shell beads to be worn as decoration.”

Looters search for”anything and everything” on the Cheyenne River Reservation, says Donna Rae Petersen, the tribe’s cultural programs administrator. Like Spotted Eagle she was young when her mother and great-grandmother took her to the Missouri River to watch as men working on the dams sifted through the exposed graves of her ancestors. It’s the same all along the Missouri River shoreline, a popular destination for artifact hunters because South Dakota’s earliest inhabitants settled in the river valley.”The Missouri River has been here a long time,” says Richard Harnois, senior field archaeologist for the U.S. Army Corps of Engineers in Pierre.”People have populated the river for 12,000 years. When people live in an area like that for that long, it leaves a lot of stuff behind. That creates the archaeological sites that these people are interested in.

“Some of these guys are what we call human vacuum cleaners,” Harnois says.”They go out and just suck up everything they find, with seemingly no rhyme or reason.”

More experienced hunters are selective. They know what to take and what to leave.”As they’re digging, they go to their favorite sites, knowing what age the artifacts are and what they hope to obtain,” Fosha says.”They have a good eye for what’s valuable.” Those items include ceramic pots that are intact or can be easily reassembled, large conch shell masks, pipes and arrow points depending on quality and age.

Artifacts and fossils on private land are not protected but federal laws prohibit removing them from public lands. The Archaeological Resources Protection Act (passed in 1979) bans removal of funerary objects, sacred items and human remains from public or Indian land without a permit. The Native American Graves Protection and Repatriation Act (1990) provides a way to return those artifacts to the tribes if they are uncovered. But looting along the river occurred long before their enactment.”It started with families out digging this stuff, taking it home and hanging it on their walls,” Harnois says.”So there’s this background of collecting that goes back a long way that leads people to think it’s not a bad thing to go out and do this.”

Scavengers know exactly what they’re doing, while others are simply unaware of the laws.”A lot of times, they’re not really trying to be felons,” Fosha says.”They just happen across an artifact, they find it of great interest and they pick it up and take it home. It’s still illegal, but quite a bit of it is not knowing it’s illegal.”

Others consider themselves amateur archaeologists and work with professionals like Fosha when they make discoveries on their land.”We certainly encourage them to give us the information, but we don’t necessarily encourage them to go out and dig things up,” Fosha says. When that happens, artifacts lose their context. It’s more difficult for archaeologists to assess an artifact’s importance if they don’t know exactly where it was found and what other items, if any, surrounded it.

People have been prosecuted under those laws in South Dakota, but Marty Jackley, South Dakota’s attorney general and former U.S. Attorney for South Dakota, says looters are being caught with more items than ever. In January, five men — four South Dakotans and one from Wisconsin — were indicted on artifact trafficking charges, accused of taking more than 10,000 artifacts (including human remains, funerary objects and pottery), mostly from the Missouri River valley. All pled guilty except one: Scott Matteson of Fort Pierre. Matteson is a lifelong collector who turned his 7,000-piece collection into the Mobile Museum of the Prehistoric Plains Indians, which authorities seized in December 2008. South Dakota might be the most diverse state in North America when it comes to fossils, says Darrin Pagnac, a vertebrate paleontologist at the South Dakota School of Mines and Technology in Rapid City. That lures fossil poachers, particularly to Badlands National Park and publicly owned lands in northwestern South Dakota, the two fossil hotspots in western South Dakota. Pagnac says his field research team finds at least one looted site every summer.”One of the first hints is holes where they shouldn’t be,” Pagnac says.”The second good clue is bits of plaster lying around, because that’s how we excavate the fossils. We wrap them in burlap soaked in Plaster of Paris. It’s almost impossible to do that completely cleanly, so it drips and little chunks of it fall. And sometimes we’ll find trash and tools.

“They’re looking for the most spectacular specimens they can find. They want pristine skull elements, teeth, or complete skulls. Anything that looks impressive that will up the resale value of these things are what they’re after.”

Keeping watch over culturally important sites is challenging. Looters often work under cover of darkness, their presence detected only when officers find holes dug in the ground. Cheyenne River reservation has one monitor enforcement officer, Halley Maynard, who knows the locations of particularly valuable sites and is responsible for protecting them. Locals know about most sites, but if word spreads, artifact hunters are tempted to find them.

Maynard patrols the shoreline by boat and the rest of the reservation’s three million acres by truck, ATV and mule for the most remote spots. He’s never caught looters in action during two years on the job, but he has seen the damage they inflict. In the spring of 2007 low river levels exposed a burial site in the northeast corner of the reservation.”They dug 17 holes in the bank,” Maynard says.”Because of what they did, plus the good rainfall and the rise of the river, it eroded half of that site. We couldn’t save it.”

The tribe has signs on all of the reservation’s main highways alerting motorists of its no-dig, no collection policy, in place since 1966. Still, Petersen and other tribal members can’t understand the fascination artifact hunters have with disturbing the graves of their ancestors.

“I have family buried in several cemeteries, but going back five generations, I have a grandmother who is buried on a hill a mile behind my house,” Petersen says.”Those are family cemeteries, but why do people feel that because they are Native Americans it’s OK to rob those graves? If a body washes out on the shore of the Missouri River and there are artifacts that are readily available, people pick those, as well as the skeletal remains. Why do people feel that Native American human remains and funerary items are any different?”

The biggest reason is money. Artifacts sell for hundreds of dollars and some fossils can go for tens of thousands of dollars.”Almost anything that’s really attractive and well-prepared is going to have a market somewhere, legitimate or otherwise,” says Sally Shelton, collections manager at the Museum of Geology at the School of Mines.”For every museum or nonprofit that buys something like that, which is not very common, there are 10 times as many people buying it for private possession. People love these things and they want to have them at home. The problem is, many of these things are dug up so fast they lose all the associated information with them, and they’re no longer valuable scientifically or educationally.”

The Internet auction site eBay.com is a popular marketplace for Native American artifacts. A search for”Indian artifacts” returns over 1,000 results, including arrowheads, grind stones, baskets, pipes and tomahawks. The price for one collection of hand tools was $500.

Family auctions and reputable auction houses also market artifacts. Petersen says she’s seen items from the Battle of the Little Bighorn and Wounded Knee sold at auction.”I think people just look at this like a nostalgia thing, but they don’t connect these things to human blood, or somebody losing a life,” she says.”The eyes of the law are so few and far between, especially when it comes to the river,” Petersen says.

That may have been true in the past, but people like Petersen urge law enforcement to more seriously pursue thefts, and they’re asking for help. Harnois directs people to call the Corps’ hotline at 1-866-NO-SWIPE (1-866-667-9473) if they spot suspicious activity.

“If people are considering doing anything illegal, they better take care because chances are somebody’s going to be looking over their shoulder,” Harnois says.”There are a lot of eyes and ears out there.”

 

EDITOR’S NOTE — This story is revised from the Nov/Dec 2009 issue of South Dakota Magazine. To order this back issue or to subscribe, call 800-456-5117.