One Book South Dakota Author Visited SGU Bookstore
 
Nick Estes, Kul Wicasa [kuhl wee-CHAH-shah] and a citizen of the Lower Brule Sioux Tribe, recently joined the Department of American Indian Studies at the University of Minnesota. Before that, he served as an Assistant Professor in the American Studies Department at the University of New Mexico, and he was the American Democracy Fellow at the Charles Warren Center for Studies in American History at Harvard University. Estes is not only a historian and author, but also a co-founder of The Red Nation, an Indigenous resistance organization. His research engages colonialism and global Indigenous histories, with a focus on decolonization, U.S. imperialism, environmental justice, anti-capitalism, and the Oceti Sakowin [oh-CHEH-tee shah-KOH-wee].
 
In the 2022 One Book South Dakota selection, “Our History Is the Future,” author Nick Estes places the Indigenous-led movement to stop the Dakota Access Pipeline into historical context. This summer, he is traveling the state to talk directly with readers.
 
Sinte Gleska University hosted Estes on his One Book South Dakota Author Tour for “Our History Is the Future” on August 4, 2022 at the SGU Bookstore. He discussed his work, answered questions and signed books. 
 
“Our History Is the Future: Standing Rock Versus the Dakota Access Pipeline, and the Long Tradition of Indigenous Resistance” discussions and author visits fulfill the South Dakota Humanities Council’s mission to “celebrate literature, promote civil conversation, and tell the stories that define our state.” Author Nick Estes will visit several South Dakota communities this summer and will speak at the 2022 South Dakota Festival of Books, Sept. 23-25 in Brookings.
 
“Our History Is the Future” addresses timely issues of regional relevance and puts them in the context of centuries of Indigenous resistance to injustice, with a particular focus on the experiences of the Oceti Sakowin – the Lakota, Dakota, and Nakota people. A native of Chamberlain and a citizen of the Lower Brule Sioux Tribe, Estes spent more than a decade researching the book, which fills a gap he saw in historical literature.
 
“This book was written for my 16-year-old self,” he said. “I didn’t have any knowledge of Native writers or Native books, and I especially didn’t have a firm grasp of the history of this land. Standing Rock provided a way to talk about not only current activism but also a long history of settler colonialism in the Missouri River basin and along the river that we call Mni Sose.”
 
Estes hopes his book will provide inspiration for readers who learn about the humble origins and future-oriented goals of #NoDAPL and the movements that came before it.
 
“Many of our movements throughout history were started by humble people, and those humble people were the ones who changed history and changed the future of this planet,” he said. “That’s incredible. And that’s something that I think everyone, whether you’re Indigenous or not, should feel inspired by.”
 
Estes recently joined the Department of American Indian Studies at the University of Minnesota. Before that, he served as an Assistant Professor in the American Studies Department at the University of New Mexico. For 2017-2018, Estes was the American Democracy Fellow at the Charles Warren Center for Studies in American History at Harvard University. In 2014, he co-founded The Red Nation, an Indigenous resistance organization. His research engages colonialism and global Indigenous histories, with a focus on decolonization, U.S. imperialism, environmental justice, anti-capitalism, and the Oceti Sakowin.
 
With Jaskiran Dhillon, Estes edited the volume “Standing with Standing Rock: Voices from the #NoDAPL Movement,” which draws together more than thirty contributors, including leaders, scholars, and activists. He was a guest editor with Melanie K. Yazzie of a special issue of Wicazo Sa Review on the legacy of Dakota scholar Elizabeth Cook-Lynn, one of the founders of American Indian Studies.
 
In 2015, Estes’ reporting on border town violence and racism for Indian Country Today won a Third Place Prize for Excellence in Beat Reporting from the Native American Journalism Association. His writing has also appeared in The Intercept, Jacobin, The Funambulist Magazine and High-Country News. His film and book reviews can be found in Environmental History, Native American and Indigenous Studies Journal, Harvard Business Review and Abolition Journal.
 

 
 
DeAnn Eastman-Jansen is an enrolled member of the Sicangu Oyate and a lifelong resident of the Rosebud Reservation. Her parents were Victor Eastman and Cynthia (Rogers) Eastman. Her grandparents were Rufus Eastman, Charlotte (Young) Eastman and Robert Rogers and Irene (Bordeaux) Rogers. She has been married to Fred Jansen for 34 years DeAnn has 3 children, 4 amazing grandchildren and many other relatives and friends. She feels truly blessed.
 
DeAnn grew up in St. Francis, SD.  As a young girl, she spent a lot of time, in the community of Grass Mountain, at her grandparent’s place along the river and she frequently accompanied her mother to the homestead of her mother’s relatives along the river near White River, SD.
 
The only time DeAnn left the reservation was for military service and higher education. She was always encouraged to obtain an education and return to the reservation to help her people.  DeAnn achieved this goal by being involved in one type of nursing or another for the last 32+ years.
 
Growing up on the Rosebud Reservation allowed DeAnn to learn the importance of humility, to avoid bragging oneself up, but she has had an illustrious career that we want to acknowledge.  DeAnn was in the Army Reserves and National Guard for 8 years as a lab tech and field medic, first with the 311 MASH Unit then with the 730th Medical Clearing Company and made the rank of Sergeant E-5. She served in the USPHS for 21 years and made the rank of Commander 0-5.  DeAnn got her BSN and MSN from South Dakota State University (SDSU) and is a proud Jackrabbit! Go Jacks!
 
DeAnn worked for the Indian Health Service for 21 years of her nursing career in all areas of nursing. She started on the medical/surgical, pediatric and obstetric units, but has also worked in the surgical department, outpatient department, Emergency department, Women’s Health department, Public Health Nursing department.  She worked as a Case Manager and was one of the first case managers in the Indian Health Service, she also worked as an Infection Control nurse, employee health nurse, certified diabetes educator, SANE Team member, Incident Command Team member, POD team member and a member of Nursing Administration.  She was also acting deputy CEO at the Rosebud Indian Health Service for several months during a period of transition there. She worked as an RN and an FNP during her nursing career.
 
In the years since DeAnn left the Indian Health Service, she worked at the Todd County School District and St. Francis Indian School as a school nurse.  Over her career she has also worked for private sector hospitals and clinics in the area and has made many friends and colleagues over the years.
 
DeAnn assisted the Rosebud Sioux Tribe and SGU during the COVID-19 pandemic. She experienced personal loss of family members, her beloved Tunwin (Aunt) Betty Young and a few other family members to COVID-19 before the vaccine was available.  Not only is DeAnn an advocate for the COVID-19 vaccination, but for all vaccinations and immunizations her entire career.  She helped get the immunization clinics at the schools. She administered thousands of immunizations during her career and never had any serious adverse reactions during the entire 32+ years of her nursing career.
 
She has also been deployed to assist with natural disasters such as hurricanes in the United States with her service in the USPHS.  She was involved in setting up and working in the hospital portions of the shelters that were set up to assist those displaced and adversely affected by the hurricanes or other disaster. She worked with members of the USPHS, Red Cross, FEMA and other local response teams.
 
DeAnn’s history with SGU began as a pre-nursing student.  She enrolled in Medical Terminology, and other prerequisite classes to get into nursing school at SDSU.
 
After acquiring her nursing degree and becoming a licensed RN, DeAnn taught as an adjunct instructor at SGU for many years since 1996.  She was a full-time instructor at SGU beginning in 2011, and in 2012 became the Director of Nursing (DON) for the SGU Nursing Program.  She went back to work for the Indian Health Service for a few years in 2013 eventually returning to SGU as the DON in 2016 where she remained for the last 6 years. She is very grateful to Leksi, President Lionel Bordeaux for giving her the opportunity to work at SGU for all of these years, and is grateful for having had the opportunity to work with the people of the Rosebud.  DeAnn has enjoyed every minute of it.  SGU wishes DeAnn good luck in her retirement!

Rhonda Lee Jackman is the new Director of Nursing for Sinte Gleska University.  She and her husband Steve moved from Dallas, Texas to Rosebud in March of 2022 to serve here as missionaries for The Church of Jesus Christ of Latter-day Saints.  Rhonda has 45 years of experience working with children in the NICU, PICU, Children’s Emergency Room and Pediatric out-patient settings.  She worked as the NICU Clinical Manager at Baylor University Medical Center and then managed their out-patient clinic for Medically Fragile and Premature Infants. She and her husband have 6 children and 26 grandchildren that they adore.  They spend any time off hiking, exploring, and keeping in contact with family and friends.

I am Laura (Laurie) Dunn, RN, MSN, Certified Nursing/Healthcare Educator, a nursing faculty professor at Sinte Gleska University since September 2017. During the last 48 years in nursing, I have observed and experienced many healthcare settings and changes in administration, technologies, professional staffing, and the roles of nursing in locales of South Dakota, Alaska and Montana. I enjoy travels, vacations, animals and nature. I proudly tell my family and friends that I have happiness and fulfillment in my work with the SGU Nursing Program faculty and gifted nursing students.

Greetings!  I am Marissa Bordeaux, Administrative Assistant for the Nursing Department since March 2022. Prior to coming to Sinte Gleska I spent three years at the Department of Social Services working my way from Secretary to Social Worker, my time before that was spent in the customer service industry all the while maintaining the same goal of just wanting to help people in whatever I could. My career goal since I was a young girl has always been to be in the healthcare field, I always felt I was a natural caregiver especially after becoming a mother to two wonderful boys; and with the amazing Nursing Staff here at SGU, my passion has only grown! I plan to continue to pursue my degree in Nursing and/or Health Information technology to continue to contribute to our wonderful program here. During my down time, I love to spend time off with my family, exploring, swimming and teaching my children to just live in the moment! 
 

Michelle Allen is an LPN.  She graduated from SGU in 2012.  She will be returning to Mitchell Tech this fall to finish her RN degree.   She started her career as a nurse working in the Home Healthcare program.  She worked for a time as a clinical nurse, then worked with our elders in the Nursing home setting. She was hired at SGU in the fall of 2017 to teach the CNA class in the nursing department.  She loves her job and enjoys working with the students.  She and her current colleagues make a great team and are very excited about helping the Nursing Program thrive. 
She and her late husband, Roger D. Allen, moved from Draper, Utah to Todd County in 1991.  They have one daughter and ten sons!  She loves being a grandmother, she has 12 granddaughters and almost 8 grandsons.    

Sharon Egleston, LPN graduate of Sinte Gleska University 2011, I have lived here with my husband on a ranch outside of White River and have been working as a nurse in Long Term Care, Clinic and Hospital since 2010. I have two beautiful children, Zoe 3 ½ years old and Wesley 1 ½ years old. They are the reason for my desire to continue to grow in my nursing experience. I am loving the opportunity to Tutor/ Mentor nursing students here at Sinte Gleska.

Šuŋǵila Kiŋ
Šuŋkmánitu Kiči Iŋyáŋkapi
 
Waŋŋa šuŋǵila waŋ kákena ya ške. Yuŋkaŋ šuŋkmanitu waŋ akíh́aŋ t’iŋ kta ča čaŋ h’utkaŋ waŋ ýatáhaŋ ške.
 
Šuŋkmánitu :   Eča wiča waŋ akíh́aŋ t’iŋ lo.
                        Eča eh́ah́a yelo. Míyeš le blot’ahuŋka wákte kte nale wáuŋ kiŋ.
                        Čaŋke míyeš hečaŋnoŋ kiŋ le owáṕ́a ška hepelo,
                        inše akíh́aŋ mat’iŋ kta ča hepe kiŋ.
                        W’opate waŋ lečegla ičičaŋyaŋ híyeye kiŋ.
                        Misuŋ, ekta yiŋ na waŋȟi makáku ye.
 
Čaŋke waŋna wašiŋ waŋ yápa kagli ške.
Čaŋke akíh́aŋ t’iŋ kta ča čehúpa kiŋ akíyátaka ča š’iŋš’iŋya wóta ške. Waŋna wótiŋ na héya šuŋǵila kiŋ heya:
 
Šuŋǵila : Waŋna ú wo.
 
Eyiŋ na iyáya ča iháka iyáye na wópate el í na wóte hel wópate kiŋ iyáza wo omáŋihiŋ na páhata iyótakapi ške na heya:
 
Ito, čiye, wičoti ekta uŋyiŋ na čep’uŋkič’iyiŋ na uŋku kte. Ihóniata nič’ičagiŋ na miš šuŋka mič’ičaǵiŋ kta. Ho heče hečoŋ k’aŋ na omníowe uŋyáŋkiŋ kte.
 
Heče wíkoškalaka nuŋp mni híyouŋpi na heyápi:
 
Wíkoškalakapi : Šuŋka waŋ iyemíčiye nákuŋ ihóničata waŋ iyemíčiye.
 
Yuŋkaŋ uŋma eyé:
 
Wikoškalaka : Mak’u na híya, heča uŋničapi ča nupiŋ waglokiŋ kte. Ina, ihoŋíčata waŋ iyečičiye, nakuŋ šuŋka waŋ iyečičiye.
 
Waŋna ihoŋičata kiŋ ojuha toŋpi šota iyáye el otkeyapi ške.
 
Ošota mat’iŋ kta, misuŋ.
 
Wiča kiŋ hóhu páhi glí na hóhu kátaŋpi ške. Hóhu okšupi, eyaš wígli waniča ške. Oyas’iŋ yáskepa ča wígli waniča ške.
 
Šuŋkmanitu : Ina šuŋka kiŋ le mičičat’iŋ ye. Waŋna čepe.
 
Šuŋǵila : Čiye, waŋna uŋkni ktelo. Makát’api kta ške lo.
 
Típi waŋ el wakaŋ lowaŋhanpi ške.
Típi waŋ el wakaŋ lowaŋhanpi kiŋ el ípi na olowaŋ onspeíč’ičiyapi ške na glínapapi na čatku el iŋyaŋ waŋyaŋke glínapapi na yuptáyaŋpi ške.
 
Yuŋkaŋ pte’óptaye kiŋ etaŋ aglinápapi na h́eyata kiŋyaŋ iŋyáŋkapi ške. Čaŋke šuŋǵila kiŋ šuŋmanitu kiči wičegna iŋyaŋkapi ške.
 
Hehaŋyelo Oihaŋke.
 
The Fox
They Run with Coyotes
 
There was a fox going somewhere. And since a coyote could be dying of hunger, he kept chewing on a tree root. He said:
 
Coyote :          It’s too bad a man dies of starvation. Well you keep saying so. I will myself kill this war party chief. And I’ll then be chief indeed. They said that I took part in your doing this; well, the fact is that I might starve to death. For sure, all were hanging close against the butcher’s block. My little brothers, please go there and bring me back a piece.
 
And he brought him back a chunk of fat, carrying it in his mouth. And since he might starve to death, his jaw locked. He ate and he said, the fox said:
 
Fox: Come, now!
 
When he up and left, he followed after him, he went to the butcher’s block, where he ate and there at the block he kept walking about, eating one piece after another; and they sat down out on a hill, and he said:
 
Now then, big brother, lets you and I got to the camp, fatten ourselves; and then come home. You should make for yourself a stone hammer; and I shall make myself a dog.
 
Well, he dug a hole to do this, and he said: Lets you and I sit in a well.
 
And then, two young women came for water, and they said:
 
Woman 1: A dog has recognized me, and also I have found my own hammer.
 
Woman 2: Give it to me.
 
Woman 1: No! because we lack such, I will take both home. Mother, I found a hammer for you
       and I found for you also a dog.
 
They said the hammer was hung up in a sack at the smoke vent.
 
Coyote: Little Brother, I would die of smoke.
 
A human returned home and collected his bones, and they pulverized his bones. The bones were piled, but they were without oil. All who drank there were, lacking oil. He said:
 
Mother, please kill this dog for me. It is now fat.
 
Fox: Brother, lets you and I go home. They say they might kill me.
 
In a tipi there was sacred singing going on. When there was sacred singing going on in the tipi they went there, and they say they learned the songs, they came out, and they came out seeing a stone in the honor place and rolled over.
 
And because of a herd of buffalo, they came out, and they ran flying to the hills.
 
And so, the fox and the coyote ran along with them.
 
The End.

Šahiyela Kiŋ Wawákaŋ Ičupí
 
Ṕíspiza otí waḱpála kiŋ he mahe iyeye ḱel ewíčoti na Šahiyela na Mah́píyato na Laḱota ko wičotí. Na waŋna aŋpetu waŋ el Šahiyela kiŋ wawákaŋ ičupi kta keyápi. Na hočokam típi iyákiju iyáh́peyapi na emničiya.
 
Na waŋna wičaša waŋ šina hiŋ iákataŋ glówiŋ ča waŋna híŋaṕa na típi kiŋ le itáwokšaŋ wauŋyaŋpi tatíye tópa kiŋ owašiŋ paslátapi. Na wičaša k’oŋ waŋna lówaŋ na waŋkal etoŋwaŋ uŋ na ečel líla wakíŋyaŋ aglí. Na wičaša waŋ najiŋ k’oŋ el owótan’iŋ šni na káska iyáya na heče na oyáte kiŋ waŋyank najiŋpi na ečel atan’iŋ.
 
Yuŋkaŋ itázipa waŋ líla haŋska ča yúha najiŋ na wahiŋḱpe waŋ líla haŋska ča nakuŋ iyágna. Na ečel waŋna lówaŋ na itazípa k’oŋ tátiye tópa kiŋ owásiŋ epázo.
 
Na waŋna eyápaha waŋ el í na kiči najiŋ na táku okíyaka.
 
Yuŋkaŋ lečel eya:
 
Eyápaha : Le Šahíyela kiŋ yúha oyáte kaǵapi kte lo, na waŋna wawákaŋ kiŋ le yeyíŋ kta ča taŋyaŋ ablez nayájiŋpi kte lo.
 
Na heyáb inájiŋ na wičaša k’oŋ ake lowan na ítazipa k’oŋ ečel iču na wahiŋḱpe k’oŋ ečel iču na tatúye tópa kiŋ ečel akáta na waŋna ena waŋkátakíya íyeya. Yuŋkaŋ iyóyaŋp híŋgla na taŋwáŋkatuya ya na waŋna makáta glíhaŋ. Na oyáte kiŋ waŋyank wičašipi ča waŋyáŋkapi. Yuŋkaŋ hučaŋ, čokaŋyaŋ heháŋyaŋ, atáya we oha. Yuŋkaŋ lečel wičaša kiŋ eya:
 
Wičaša : le líla wanišečapi kta ča híhaŋna kiŋ wanáse ya po, na le wahiŋḱpe kiŋ toháŋl aničih́aŋpi ča oyáte kiŋ wítaya šna lápi na yeyápi kte lo, na le tohaŋ mat’e eša hehaŋl tokeča waŋji yúha kta; tóhaŋyaŋ iníčaǵapi kiŋ heháŋyaŋ luhápi kta. Na tokša túwa le mak’u kiŋhaŋ he tókel ečamoŋ kta hena omákiyaka, ate hena táwa. Ho waŋna hečeglala ča hiŋhaŋ kiŋ wanáse ya po na takúŋni ih́peyapi šni yo.
 
Hečel waŋna kíblečahaŋpi na híhaŋna el waŋna wánase áya na páha waŋ eyáhe eháŋl kaówiŋh eyáya na pte óta yelo eyápi; na waŋna bu wičahiŋgla ča miš kákel ínawape eháŋl ekta ewátoŋwaŋ. Yuŋkaŋ tóhaŋya ištayeyápi heháŋyaŋ pte kiŋ au. Na waŋna wakúwapi na líla wičaópi, na wágliagli. Hehaŋl híhaŋna el Laḱota kiŋ H́eSapa etkíya ukíya ča ake el owáṕa.
 
Na heháŋtaŋ waŋna waníyetu ota ítahena eša leháŋyaŋ nahah́či yúhapi. Hečel wówakaŋ kiŋ le slólwaya.
 
 
 
 
Cheyenne Reception of Sacred Arrows
 
They were encamped where prairie dog dens are located dug into a creek bottom ridge: the Cheyenne, Arapaho, and the Lakota too pitched camp. The Cheyenne one day stated that they would receive sacred arrows. They set up tents fitted together and gathered for a meeting.
 
And a man came out who had put skin blankets around the outside of his tent, while around this tent were set posts in all four directions for offerings. The man sang, was gazing to the sky, and so it was heavy thunder came. And a man who had stood there was not evident, and he left becoming clear; consequently the people stood looking, and then he became visible.
 
He stood holding a very long bow, and with it also a very long arrow. And so he sang and directed the bow in all the four directions. An announcer went over to him, stood with him, and he said something to him. Then he said:
 
Announcer : With the Cheyenne, a tribe shall be created, and you will come to understand this arrow that he will send off.
 
He stood aside while the man again sang, took the bow so, took the arrow thus, plied the bow in the four directions so, and he sent the arrow directly skyward. Then suddenly the arrow glowed with light as it went exceedingly high and coming back and stuck in the ground. The people who were told to watch saw it.
 
Then the arrow shaft, halfway up, was entirely stained with blood. The man now then said:
 
Man : Go to the buffalo hunt tomorrow morning, so you now might get very well provisioned, and when you are hungry let your people always go together and send off this arrow. And now whenever I die then another should carry the arrow; as long as you increase you should keep it. And if one now gives it to me he tells me how I should do things; these belong to the Great Spirit. Well now, when it is no longer snowing, set out for the hunt, and nothing is to be disposed of.
 
So the meeting broke up, they set out on the hunt in the morning, then getting up on the ridge they then went and turned back and said there are lots of buffalo; and since there was a sudden grunting noise, I went out in that direction to take a look at them. As far as the eye can see there were buffalo coming. They gave the chase, shot many, and went home carrying the buffalo meat. In the morning then, when the Lakotas went off toward the Black Hills I again joined them.
 
From that time, though since many winters, yet to this day they have the arrow. So I have known of this sacred object.