Zuya Í - - - - Uŋh́čeǵila kiŋ
Hé ihaŋke el wičoti. Yuŋkaŋ uŋgna Tašuŋke Wítko e na Wáyah́táka kiči hí na zúyáye amáṕepi ča:
Na oŋwéya na háŋpa ko waŋna blúha. Na waŋna uŋyáŋpi. Wičaša wikčemŋa tób ake núm uŋyáŋpi na wakpála waŋ el eyúŋka. Yuŋkaŋ wičaša waŋ léya:
Wičaša wanji: Letáŋhaŋ nuŋpa uŋkíyuŋkapi hehaŋl walówaŋ kte lo.
Na waŋna nuŋpa eyúŋka. Yuŋkaŋ h́tayétu ehaŋl wičaša ḱ’oŋ waŋna lówaŋ kta ča kah́yápayalake s’e oímníčiye. Na waŋna lówaŋ na čiyótaŋka waŋ yajo na:
Hehéh́e, waŋji yákúpi šni yelo, tób taníopi na tóka šakpe páha iwíčayačupi na Tašuŋke kó awíčáyakúpelo.
Hó waŋna ayá na Šušuŋi típi kiŋ ihuŋnípi. Na waŋna tawápi kiŋ okíšeya wičakípi. Na waŋna aŋpo heháŋl waŋna nátaŋ ahí na líla ob ečoŋpi. Na waŋna waŋji ahíktépi. Na waŋna tób wičápi. Na tóka kiŋ šakpe ewíčaktepi na páha iwíčačupi. Na waŋna ahi awičayuštaŋpi na akíyágla.
Čaŋke waŋna ukíya na H́e Ská iháŋke kiŋ hél ógna uŋgliyáčupi na hečiŋškáyapi h́e kiŋ ógna uŋkúpi na el uŋglíhuŋnípi na le wičaša wikčemŋa áke záptaŋ heyátaŋhaŋ uŋglíyúŋkápi na uŋma k’oŋ héna kúta aglíyúŋka.
Yuŋkaŋ líla Wakíŋyaŋ ukíya na líla lel wiyóhiŋyáŋpataŋhaŋ s’e lel kuwápaya líla táku aútapi na nakuŋ oṕaṕa šni kóya líla uŋkúwapi. Na waŋna hiŋháŋna na héhaŋl akíyágla. Na waŋna ukíyiŋ kta tka wičaša waŋ éyapáha na:
Wičaša num: Le táku waŋ aútapi k’oŋ hé oyálepi kta ške lo.
Na waŋna kaábeya óle ukíya. Yuŋkaŋ kál waŋna panpánpi na el náuŋk áya a miš el owáṕa. Yuŋkaŋ káhepíya waŋ el táku waŋ h́páya ča el áya ča miš éya el blá. Yuŋkaŋ máka kiŋ atáya taŋniš ǵiyéla iyáya na táku waŋ h́páya. Oyáya kiŋ wičaša waŋ el glíča na čagle iyúta. Yuŋkaŋ čaglépi áke záptaŋ. Na ṕa kiŋ šuŋkáwakaŋ ṕa kiŋ iyéčeča h́ča tka nákpa kiŋ ée tókeča, túki h́a kiŋ iyéčeča s’eléčeča. Na ṕa kiŋ wiyóh́peyátakiya etóŋwaŋ h́páya. Na taŋčaŋ kiŋ atáya yuglákšiŋkšaŋ gúyapi; na líla šičamna ča šuŋkáwakaŋ k’oŋ kokípápi. Na wičaša k’oŋ he ake léya:
Le uŋkčegila ča ktepelo.
Na kútepi načeča kaŋgítame oh́ah́a; na líla púte kiŋ pestóla. Na násula kiŋ líla čiḱala na iwaštela hiŋ śma. Na ísto alíliya yuglákšiŋkšaŋkšaŋ s’a. na sí kiŋ kimáka oh́a. Na tačaŋ kiŋ šuŋkáwakan tačaŋ iŋskokeča.
Hó le ozúye kiŋ atáya waŋ’uŋyáŋkapi ča naháh́či óta níuŋpi. Hó le wičoh́aŋ núm obláke kiŋ le uŋma wičaša waŋ táku ečuŋkoŋpi kte k’oŋ héna itókab slólya na owéwákaŋ šni. Tókel éye k’oŋ oyásiŋ ečetu. Čaŋke líla wákaŋlapi. Na h́uŋh́ waŋ’uŋyaŋpi k’upi na oh́olapi. Na nákuŋ uŋkčeǵila kiŋ le toŋwe túweni slólwiaye šni. Léna táku kiŋ Wákiŋyaŋ ób kičizapi keyápi.
Hó léna lečel sólowáya. Na líla wákaŋyaŋ ečoŋ wála na héoŋ obláka.
The Mastodon - - - He goes to war
There was a camp in the mountain foothills. It was possibly Crazy Horse, along with Griper, who came and when they waited for me to go to the warpath.
Good Weasel: Very well!
And I had a long with me provisions and a pair of moccasins. And off we went. We were forty-two (42) men that went and took shelter in a creek bottom. One of the men said:
Man One: When two of us go off to bed, then I will sing a song.
The two went off to bed. And in the evening, then, the man who would sing, performed in front of those having a meeting. He sang, played a flute, and:
Oh! - - - too bad! one of you did not come back, four of you were wounded, you took six enemy scalps and brought back their horses as well.
Well, they went on and reached the Shoshone quarters. And they robbed them of half of their things. And at daybreak they came then for an attack and did so together. And one was killed in the battle. Four were wounded. And six enemy were killed and their scalps taken. And they came and withdrew and started back.
And so, they were on their way home; we were on our way there along the edge of the Big Horn Mountains, came upon mountain sheep in the mountains, went in to them; here on top of a hill were fifteen men lay down for the night; the others camped at the foot. And thunderbirds were really coming our way, here it really seemed as though from the east there were some heavy downward flashings, and we also did much hunting with not much luck also along the way. And we hunted not taking any sleep. And when morning came, they then went on home. But one of the men announced that they should be on their way, saying:
Man Two: They say here something that has been flashing you should search for it.
Now, they came along scattering to look for it. And they there made noises, and when they went galloping, I followed. There was also something lying on the wayside, to which when they went there, I too went.
And the entire ground had already gone brownish, and I went over to what was lying there. The thing, a blue hide, and its short tail lay there. The legs were like human hands but awfully big.
And a man came up to it and paced it off. I was fifteen steps long. And the head was indeed like a horsehead, but the ears were different, he seemed to wonder about the likes of the hide. The head lay looking westward. And the whole carcass was burnt in a zig-zag pattern; and they feared the horse since it had a very bad odor. And the man again said:
It was here that the mastodon was killed.
I suppose they shot it, stuck tight in black shale, and its snout was very pointed. The forehead was very small and the fur was an average thickness. The arms were always crooked in the manner of climbing. The feet stuck decomposing. And the carcass was the size of a horse carcass.
Well, when we observed this whole war party, yet many were alive. Well, when I told of these two customs, one other of our men who was going to do something had known of it beforehand, and was not lying. All was just as he said. So, they figured he was very special. They contributed to him some offerings and honored him. Also, he knew of no one to see this mastodon. They say what these were had a quarrel with thunderbirds.
Well, this is the way I know of these things. And I thought of doing it in a very respectful way, and for this reason I have spoken - - - - Pretty Weasel.
In Lakota then scroll down for English...
Oyate waŋ wičoti. Yuŋkaŋ wičaša waŋ čuŋwiŋtku nuŋp wikoškalákapi. Yuŋkaŋ haŋhépi waŋ el haŋwiyaŋpa oiyókipi. Čaŋke wikoškalákapi kiŋ nuŋpiŋ taŋkal tiíčaŋyaŋ yaŋkapi na wogláka yaŋkáŋpi; waŋkál etoŋwaŋpi. Hehaŋ wičah́́́pi iyúha lila ileh́leǵa wašteste. Čaŋke ekta etoŋwaŋ yaŋkápi. Yuŋkaŋ uŋma tokápa kiŋ heya:
Tokápa: Mitaŋ, itó toke wičah́pi waŋ lila iléǵe čiŋ he waštéwaláka ča kiči wauŋ ni.
Yuŋkaŋ uŋma hakákta kiŋ iš heya:
Tanka: Miš itó toke ká wičah́pi iwaštela ilége čiŋ he kiči wauŋ ni.
Héhaŋ ená ištiŋmapi taŋkál, na waŋna kiktápi. Héhaŋ tipi toktókeča waštešte ogŋa h́payápi. Héhaŋ ablézapi. Yuŋkaŋ tipi kiŋ e sni. Yuŋkaŋ wičaša waŋ koškalaka wag kiči tokiyátahaŋ glípi. Yuŋkaŋ wičaša taŋka kiŋ hé iš wičah́́́pi waŋ iwaštela ilége uŋ hée. Hehaŋ kiŋukaŋ wičayúzapi. Yuŋkaŋ hé mah́píya ekta, keyápi.
Yuŋkaŋ wikoškalaka uŋma tokápa kiŋ iglušáka. Yuŋkaŋ aŋpétu waŋ el wičaša nupiŋ omáŋi iyayápi kta. Itókab iyayápi kiŋ iš wiŋyaŋ kiŋ nupiŋ tiŋpsinla wopt́e yápi kta, keyápi. Yuŋkaŋ wičaša kiŋ uŋma taŋka kiŋ heya:
Taŋka : hečaŋnoŋpi kte eša, tiŋpsinla nah́ča heča waŋjini woýaptapi kte šni.
Hehaŋ iyayápi. Yuŋkaŋ waŋna iš wiŋyaŋ kiŋ h́uŋpe eya yuhápi na tiŋpsinla wopt́a omaŋípi. Yuŋkaŋ tiŋpsinla nah́ča waŋ haŋ. Yuŋkaŋ wiŋyaŋ uŋma tokápa kiŋ heya:
Tokápa: Ito, le wouŋptin kta tokayélaka heyápi kiŋ.
Yuŋkaŋ uŋmá kiŋ wičala šni.
Taŋka: Hiya, oẃekiš t́okákte s’eče.
Eya eša, inihaŋ šni, woptiŋ kta čiŋ; na waŋna wiŋyaŋ iglušake čiŋ h’uŋpe ikikču na woptiŋ kta. Yuŋkaŋ maka kiŋ paóh́pa iyeya na kutákiya hiŋh́páya na kuta makoče ekta glih́páya. Yuŋkaŋ teźi kabláza. Čaŋke hokšičala kiŋ ni h́paya. Yuŋkaŋ ziŋtkála waŋ el hí na hokšičala oŋšiya h́paya čiŋ waŋyaŋka na hehaŋ iyáya.
Yuŋkaŋ ziŋtkála maka óhiŋniyaŋ uŋpi kiŋ iyúha awičagli na he tokel hokšila kiŋ niyaŋpi kte čiŋ iyukčaŋpi. Hehaŋ iýohila hokšičala ki tokel ičah́́yápi kte čiŋ ikičiyuŋǵapi. Yuŋkaŋ heya:
Tašiyaŋnuŋpa: Hau, miye hokšičala le ičahwáya owakíhi yelo. Ča blúha kta.
Hehaŋ ziŋtkala iyúha šuŋ waŋji glušlokapi na hokšičala kiŋ ḱupi na hehaŋ iyúha kiŋyaŋ iyayápi. Hehaŋ iš tašiyagnuŋpa kiŋ iš hoksičala ki iču na peji ẃokeya waŋji kaǵiŋ na el kiči oti. Na waŋna waŋiyétu hehaŋl wokéya waŋji ake ḱaǵe na woyúte tokel hokšičala ki yutiŋ kte čiŋ tiyokšu. Hokšičala kiŋ wičakéyapi “hokšila” kiŋ. Tašiyagnúŋpa kiŋ “Takoja” eya čekiya keyápi.
Ho waŋna hokšila kiŋ waŋiyétu t́onakeča na waŋna maŋi luzahaŋ. Hehaŋ tuŋkašitku kiŋ wahiŋkpe kičaǵa na wakúte oŋspékiya. Na waŋna koškaláka. Hehaŋ waŋna iyečiŋka taku iyúha oŋspe na wahiŋkpe ičičaǵe na taku eyaš iyúha wičaó.
Hehaŋ tuŋkašitku kiŋ waŋna ómani ye ši, tokíyab ómani ye ši, na ečel čajeyáta: wičah́pi hiŋh́paya eya čaštoŋ. Waŋaš ḱakelkiya ómani ya.
Yuŋkaŋ oyate waŋ wičoti. Čaŋke el í. Tiwégna ye šni itokab iglutókeča, ówaŋgšiča ičičaǵa na hokšilaičiya. Hehaŋ hokšila eya škatapi. Čaŋke el waŋwičayank inajiŋ. Hehaŋ hokšila waŋ el hi na kiči ẃogláka. Yuŋkaŋ iýe tipi el gle aṕe. Hehaŋ kiči ki. Yuŋkaŋ hokšila kiŋ ḱuŋšitku wiŋuh́čala waŋ kičila tí. Čaŋke el kiči ki. Yuŋkaŋ:
Tašiyagnuŋpa: Ho Úŋči, hokšila kolawáya ča hí yelo; ẃoḱu wo.
Čaŋke wiŋuh́čala ki woḱu kte, eyaš takuŋi woyúte yuhápi šni. Čaŋke tašupe čosyapi waŋji čisčilah́či čeoŋpa na hokšila kiŋ ḱu. Hehaŋ woglák yaŋkápi. Yuŋkaŋ hokšila kiŋ heya:
Hokšila : Takúwe wičaákih́aŋ heči hé?
Iwičayuŋǵa. Yuŋkaŋ wiŋuh́čala kiŋ heya:
Wiŋuh́čala : Takója, oyáte kiŋ waŋásapi keš, wičaša waŋ le čoḱab ti kiŋ le, Wazíya e ča ti, na pte toŋa čepa wčaópi keš, iyúha wičaki, ča oyáte kiŋ waŋna ota akih́aŋt́api če.
Hehaŋ éyokasiŋ na waŋyáŋka. Yuŋkaŋ tipi waŋ čokáb taŋka haŋ na ókšaŋ wakáblapi óta na tipi uŋma kiŋ waŋjini el wakáblapi waŋiča. Hehaŋ Wičah́pi Hiŋh́páya lila čaŋze. Na h́ehaŋ heýa:
Wičah́pi Hiŋh́páya: Kola! Toháŋl waŋásapi kte so?
Yuŋkaŋ: hihaŋna akotáhaŋ kiŋ hehaŋl waŋásapi kte lo.
Ho kola, waŋáse uŋyiŋ kte lo.
Na waŋna waŋásapi. Hehaŋ Wičah́pi Hiŋh́paya takólaku kiŋ kiči iš eya yápi. Na waŋna pte wičakuwapi na wičaopi. Hehaŋ iš Wičah́pi Hiŋh́paya pte waŋ lila čepa kah́nige na o na hehaŋ takólaku kiči wapáta. Yuŋkaŋ wičaša waŋ lila haŋska ča wapátapi kiŋ ečel u na waŋji waste túwa ṕata čaŋ kiŋ au. Hehaŋ waŋna Wičah́pi Hiŋh́paya el hi na heya:
Ho, pte čepa kiŋ le mayáḱu kte lo, iwaštela eṕe ḱel.
Yuŋkaŋ Wičah́pi Hiŋh́páya heya:
Wóih́a oieyáye lo! Miš eya le uŋkáglapi kte a waó welo.
Yuŋkan Wazíya heya:
Waŋ! Hokšila waŋ tókiyátaŋ waóhola šni yáhi yelo. Koháŋ makú wo. Ečaŋnoŋ šni ehaŋtaŋš napáčipazo kte lo.
Yuŋkaŋ Wičah́pi Hiŋh́páya heya:
Wičah́pi Hiŋh́páya: Ungna niyéš anpáčipazo ki.
Čaŋke Wazíya lila čaŋze:
Wazíya; Napáčipazo kta!
Na nápe apázo, tka nape kiŋ papšuŋ ih́peya. Yuŋkaŋ ake nape uŋma ečiyátaŋ ake apázo, tka ake papšuŋ. Hehaŋl tokel h́aŋ kta okíhi šni. Hehaŋ kigla. Čaŋkeš Wičah́pi Hiŋh́páya kolaku kiči wágli kipi. Hehaŋ kuŋšitkupi wiŋuh́ča kiŋ lila wiyuškiŋ. Wičah́pi Hiŋh́páya hena oyate wičoti el tehaŋ uŋ, na waŋna ake akih́áŋpi. Hehaŋ heya:
Wičah́pi Hiŋh́páya: Uŋči, Wazíya čiye ti el yiŋ na wakáblapi waŋji omákičiŋ yo.
Čaŋke wiŋuh́ča kiŋ heya:
Wiŋuh́ča: Hiya, takoja, makú kte šni ye. Hówo, kéyaš yiŋ na eya yo.
Čaŋke wiŋuh́ča kiŋ y ana el i na heya: Waziya, mitakoja Wičaȟpi Hiŋȟpáya wakáblapi waŋji očiŋ umaši ye.
Yuŋkaŋ Waziya heya:
Waziya: Wiŋuh́čala šiča, ako gla yo.
Čaŋke wiŋuh́čala kiŋ čeya gli na ogláka. Hehaŋ Wičah́pi Hiŋh́páya ya, el ya, na Waziya ti kiŋ okšaŋ wakáblapi ota otke. Čaŋke waŋji iču na aglíyaču. Čaŋke Waziya čaŋze, eyaš tokel owáŋaseta nape papšuŋpšuŋ kiŋ oŋ kokípe, na tokel háŋ kta kokípa, tokel oyate kiŋ šičaya wičakuwa, čaŋke kokípapi na tuwéni Waziya ítkokipiŋ kta okíhi šni. Yuŋka tokiyátaŋ Wičah́pi Hiŋh́páya hí, na oh́óla šni ya, kú, waki, slolkiya. Hehaŋ kokípa.
Akeš Wičah́pi Hiŋh́páya aŋpétu waŋ el Waziya ti kiŋ el í, tima í. Nakuŋ tuwéni Waziya ti kiŋ el yiŋ kta okíhi šni. Tima iyáyiŋ na čatkúta iyótáka, na Waziya itázíipa tawa ki čatku el otka lila haŋska. Čaŋke iču na heya:
Waziya: Čiye Waziya, wanásapi. Čaŋke t́okeh́če le itázipa kiŋ akáte lo.
Na lila akáta. Yuŋkaŋ yuwéǵ ih́péya na glínaṕe. Čaŋke Waziya lila čaŋze na ičamna tanka waŋji uyiŋ kta, ḱeya. Na waŋna ičamna taŋka waŋ hí. Na aŋpétu toŋa lila ičamna na čaŋke sám lila wa šma áya. Na waŋna tipi kiŋ kiŋ tiče kiŋ heháŋyaŋ ihuŋniya wa šma kiŋ. Hehaŋ Wičah́pi Hiŋh́páya čaŋksa waŋ iču na taŋkal kiyu na kóskoza Waziya ti kiŋ etkíya wa kiŋ iyúha kawita aya, na waŋna Waziya ti kiŋ atáya mahé haŋ, na wa kiŋ iwáŋkab iyéya. Yuŋkaŋ Waziya čiŋča na tawíču ki ob napápi. Čaŋke čaŋksa kiŋ oŋ kte wičiŋ yaŋka na iyúha wičakte. Na Waziya čiŋča waŋji čikála kiŋ makóh́loka waŋ el mahel iyáya. Čaŋke hečel ni iyayéya. Waŋna Waziya ktepi kiŋ oŋ oyate kiŋ lila wiyúškiŋpi; ičiŋ kakišwičaye čiŋ oŋ waŋna ktepi kiŋ lila iyuškiŋpi na Wičah́pi Hiŋh́páya yatáŋtaŋpi . . ..
Ho, hehaŋ ake iyópte ya, íčimaŋi ya. Na ake oyate waŋ wičoti ča el i. Yuŋkaŋ ake oyate kiŋ akihánte kiŋil uŋpi. Čaŋke ake iwičayuŋǵa pte waŋičepi héči. Yuŋkaŋ heyapi:
Oyate: Pte ota, tka toháŋl waŋásapi kta keš kaŋgi ska waŋ pte kiŋ owičakičiyaka na lila napápi, ča kičiya. Yuŋkaŋ heya:
Hokšila: Ho kola, pte mičičaǵiŋ kta ča ečáš pte waŋji čepa kiči waimnaŋki kta ča nupiŋ uŋyáopi kta, kiŋhaŋ ečaš miye eŋa pal émayáoŋpiŋ na wigli kiŋ le natá el akaŋ émayagle kta.
Waŋna pte otápi ča kaŋyéla yápi. Hehaŋ waŋna pte ičíčagiŋ na etkíya y ana pte uŋpi kiŋ el egna iyáya. Hehaŋ oyate kiŋ pte kiŋ wičáyapi. Hehaŋ ake kaŋǵi ska kóŋ kiŋyaŋ u na hehaŋ eya:
Kaŋǵi Ska: lila naṕa po. Niktepi kta ča au welo!
Hehaŋ pte oŋ ake lila napápi. Čaŋke oyate kiŋ lila wičakuwapi, tkaš tuwéni wičakiglege šni. Hehaŋ Wičah́pi Hiŋh́páya pte na pte waŋ čepa yuha iwaštela iŋyaŋka. Čaŋke koláye čoŋ ihuŋni na nupiŋ wičaó na wičapáta na Wičah́pi Hiŋh́páya ena oáblel éoŋpa na uŋma pte kiŋ akiyágla na wígli oŋ pa kiŋ akaŋ egle na kigla. Hehaŋ Wičah́pi Hiŋh́páya ziŋtkála očaje iyúha napápi. Hehaŋ nata el wigli eya he oŋ el hiyótaka. Yuŋkaŋ kaŋgi uŋ hée. Hehaŋ wigli kiŋ lila yuta, tka uŋgnáhela si nupiŋ yuza na yuha kigla hiyáya. Čaŋke kaŋgi uŋ lila óŋšičiya na heya:
Amáyuštaŋ yo! Wowášake mitáwa čiču kte lo, Hiya! Oyate eya wičalukakije na ota téwičayaye čiŋ oŋ ačiyuštaŋ kte šni na iš eya kakišniyaŋpi kta.
Čanke kaŋgi kiŋ lila oŋšiičiya oŋ waŋna yuha ki. Čaŋke oyate u fake lila akišapi. Kaŋgi waŋ kakišwičaye čoŋ ake Wičah́pi Hiŋh́páya kte. Hehaŋ tipi waŋ el si nupiŋ pah́tapi na ṕa otkeyapi na oh́late četipi na ṕa izitapi. Čaŋke hóakaŋ na óhaŋketa tá. Hehaŋ ake oyate kiŋ Wičah́pi Hiŋh́páya yatáŋtaŋpi . . .. Čaŋke el i. Yuŋkaŋ oyate kiŋ ake čaŋ ota, eyaš tušu eče akíoŋpi. Čaŋke he taku oŋ héčoŋpi ki iwičayuŋǵa. Yuŋkaŋ heyápi:
Oyate: Tuwa čaŋ kiŋ i ča wičaša waŋ hiŋšma ča čaŋ etaŋ hiyu na šna nuŋǵe okah́ol iyuwičaya ča waŋna ota wičakte keyápi ča tuweni čaŋ kíŋ yiŋ okíhi šni keyápi.
Wičah́pi Hiŋh́páya: Tokša čaŋ kíŋ mni kta.
Na waŋna wíkaŋ waŋji yuh ana čaŋ šoke etkíya ya na waŋna čaŋ le omaŋi na waŋna etaŋ pah́tiŋ na waŋna kíŋ kte čiŋ. Hehan wičasa was hiŋšma uŋ hiyu na nuŋǵe mahel okáhol iyéyiŋ kta. Tka ečaŋl nuŋǵe uŋ kaksa yeya miwákaŋ oŋ, na hehaŋ ṕa kaksa na tezi kabláza. Yuŋkaŋ wičaša ota tezi mahel čan kíŋkíŋ uŋpi.
Hehaŋ oyate uŋ ake lila wiyuškiŋpi na lila čaŋ kíŋpi na ake Wičah́pi Hiŋh́páya yaónihaŋpi. Hehaŋ ake iyópte ya íčimani y ana ake oyate waŋ wičoti. Čaŋke el i. yuŋkaŋ hehaŋl hé oyate kiŋ iš wakpála waŋ taŋka ogna tipi, tka mni yatkaŋpi šni, wá eče skaŋyápi na yatkáŋpi. Čaŋke tóka yuŋkaŋ hé wakpála mni etaŋ yatkáŋpi šni héči iwičayuŋǵa. Yuŋkaŋ heyápi:
Tóka: Tuwa mni híyoi ča wamnitu waŋ mni máhetáŋhaŋ yamáhewíčayaya keyápi ča heoŋ tuwéni mni hiyóye šni keyápi.
Wičah́pi Hiŋh́páya: Tokša mni hiyo mni kta.
Na waŋna mni hiyoi na waŋna mni okápta na gliču kte ehaŋl taku waŋ hé yukaŋ ča ahiyókasiŋ na yamáheyayiŋ kta, tka ečaŋl pá kaksáyeya na aki. Čaŋke ačetipi na ake Wičah́pi Hiŋh́paya lila yaónihaŋpi. Hečel oyate iyázaŋ ománi na taku ečoŋpičašni ečoŋ keyápi.
Na tukt́el el taku waŋiča naiŋš taku ečakíjapi ča niwíčaya ománi keyápi. Na hehaŋ tókel tíŋ naiŋš tokh́aŋ kiŋ tuweni slólye šni, keyapi.
Once there was an encampment. There were two young women, daughters of a man. Then one night the moon light was quite pleasant. So, both young women were sitting outside leaning against their tipi and engaging in conversation. They were gazing upward. All the stars were very pretty glittering. So, they were gazing at them. One, the older, said:
Older woman: My sister, oh how I would love to live with a very brilliant star.
The younger of the two women, herself said: Well, how I would like to live with a star of average brilliance.
They then, right there, fell asleep, in the out-of-doors; and now they awoke. They were then lying in a tipi quite fine but quite different. It was clear realization. It then was not their tipi. And a man along with a young fellow arrived there from somewhere. The older man was he who was the brightly shining star; and the young man was he who was but a moderately shining star. Each took one as his wife. They then say this occurred in paradise.
The elder of the two young women conceived. And then one day both men would leave on a journey. Before they left, they said both women themselves would go to dig turnips. So, the older of the two men said: Though you should do this, you should not dig any turnips that are in bloom.
They then left. The women themselves then brought along some turnip sticks and went on a trip to dig turnips. Now there stood a turnip in bloom. Now the older of the two women said:
Older Woman: Well now, why is it they say we may dig this?
The other woman did not agree with her.
Younger Woman: No! It is liable perhaps something will happen to us.
Though she said it, she did not fear, wanting to dig. So, the woman who had conceived took her turnip stick and would set to digging. Suddenly she broke through the ground, fell downward, and plummeted to an earthly place. Her belly then burst. And an infant boy lay there alive. And a bird came to him, saw the infant boy pitifully laying there and went away. He brought back all the birds who always inhabit the earth, and they made guesses as to how boys should live.
Each then raised questions among themselves as to how they should raise the little boy. Even so, all were unable to raise him, they say. Then a bird, they called meadowlark, was asked. So, he said:
Meadowlark: Greetings! I am able to raise the little boy; so, I will keep him.
Then all the birds plucked out one wing feather, gave it to the infant, and then they all flew away. The meadowlark himself took the little infant boy, built a shelter, and lived there with him.
In the winter, he again built a shelter and carried to the house food as the little boy would eat. Little boys were called “boys”. The meadowlark they say prayed he be called “grandchild”.
Eventually the boy was a number of years old and was fast at walking. His grandfather made him arrows and taught him to shoot them. He was now a young man. He then learned everything on his own, and he crafted arrows and shot them at most everything else. Then his grandfather told him to go on a trip, and he told him which direction to travel, and so he gave him a name: “Fallen Star”. Then and there off he went traveling that way.
There was a camp. And he went to it. He did not go among the tipis until he disguised himself, making himself appear ugly and like a boy. Some boys were then playing, so he stood there watching them. Then a boy came over to him and spoke with him. He then waited for him to go to his home. He went back with him. The boy lived only with his grandmother, an elderly woman. So, he arrived back there with him.
Boy: Hello grandmother, this boy with whom I have made friends has come; feed him.
So, the grandmother would feed him, but they had no food. So, she roasted a bit of warmed intestines and gave it to the boy they then sat and talked. The boy said:
Fallen Star: I would like to know why is it people are without food?
It was this he asked them. So, the grandmother said: Grandchild, though the people are out hunting, there is a man, this one here who lives in our midst, it is he living to the north; and though a number of buffalo were shot, he robbed all of them, so many of the people were starving.
He peeked in and saw him. The tipi stood tall in the center and much dried meat in it was all about, and in not one other tipi was there any meat. Then Fallen Star became very angry and said:
Fallen Star: Friend, when will there be a buffalo hunt?
Boy: The day after tomorrow there will then be a hunt.
Fallen Star: Well then, friend, let us go hunting.
Now they went hunting. Fallen Star himself then together with his friend also went. They pursued the buffalo and shot them. Then Fall Star chose the fattest one shot it, and then he and his friend butchered the buffalo. When they were butchering it, a very tall man came along, and he was someone who brought along a good butchering block. Then Fallen Star came to him and said:
Fallen Star: Say! Would you give me this fat buffalo? Where there is a matter of concern I say so. You have stated something for a laugh! I also shot this one, so we are going to take it home.
Waziya: Hey! You a boy have come from some place for which there is no regard. Quick now, give it to me. If you don’t do it, I am going to point my finger at you.
Fallen Star: I am going to point my finger at you.
And he pointed it at him, but he fell and sprained his hand. So again, he pointed at him with the other hand, but again he sprained it. He was then unable to act as he would. So, he went home, and so Fallen Star with his friend got back bringing home the meat.
Their grandmother was very happy. Fallen Star stayed in the people’s camp for a long time, and now again they were becoming hungry. So, he then said:
Fallen Star: Grandmother, Waziya went to my older brother’s house and said: Beg a piece of meat for me.
Grandmother: No, grandchild, he will no way give it to me.
Fallen Star: Alright. But go and say so.
So, the grandmother went, got there, and said, Waziya, my grandson Fallen Star recommended I beg you for a piece of meat.
Waziya: You evil grandmother, go home to the beyond!
So, the grandmother arrived home, crying and telling her story. Fallen Star then left and went to him, and all around Waziya’s tipi hung much meat. So, he took a piece and started on his way home. Waziya was angry but afraid because of how his hands got sprained at the buffalo hunting ground; and how he feared to act; and how he was wrongly pursuing the people, so they were afraid of him. No one was able to challenge Waziya.
And he was aware that Fallen Star arrived in the area, failed to pay him respect, came back, and robbed him. He was then afraid of him.
Again, one day, Fallen Star went to Waziya’s tipi and went inside, and no one was able to go into Waziya’s tipi. He went on in and sat at the place of honor, and Waziya’s own bow that was hanging to the left side was very long. So, he took it and said:
Fallen Star: Brother Waziya, they are out hunting. And so somehow, he bends his bow.
And he could really bend it. Throwing it down he broke it and went oustide. So Waziya got very angry, and he stated that a great storm would come, and a great storm did come. For a number of days, it really stormed, and so the snow really got more than deep. The snow reached up to the tipi’s smoke flaps. Fallen Star took a stick then, came oustide, waved it toward Waziya’s tipi, brought all the snow together, and now Waziya’s tipi stood entirely in the pile, and he had the snow above its top.
Then Waziya’s son together with his wife fled. So, with a club he killed a woman chaser and killed them all. One of Waziya’s little children went into a cave. So, this way he survived. Since Waziya was killed the people were very happy; truly, it was because he made them suffer that when he was killed, they were very happy, and Fallen Star was praised.
Yes, at that time then he went on; he went on a trip. He again came to a tribe that was in camp. And again, the people were completely starving. So again, he asked them whether they were lacking buffalo, and they said: There are many buffalo, but when they would also go to the hunt, a white crow carried on a discussion with the buffalo and they really took to flight, so nobody shot a thing.
He had then a pouch skin containing oil, and the tribe again set out on the hunt so they might hunt buffalo. So, he went along again with the boy with whom he made friends. So, he said:
Boy: Now, friend. I shall make myself into a buffalo, and indeed when I should run along with a fat buffalo you should shoot us both. Indeed, if when you lay me down carefully right here to butcher, you should put this grease on my head.
Meanwhile many buffalo were going nearby. He then changed himself into a buffalo, went toward them, and where the buffalo were he went out amongst them. The people then became buffaloes. Again, that white crow came flying and said then: Really, flee! They have come to kill you!
Then because of this the buffalo again really fled. So, the people really chased them, but no one at all caught up with them. Fallen Star then jogged carefully along with a buffalo, one fat buffalo. So, the one he made a friend of came up and he shot and butchered them both, right there Fallen Star piled one, and the other buffalo he carried home, with grease he put on the head and brought it home. Then Fallen Star brought home also birds of all sorts and they ate. One bird came to fly, and all up and fled. Also because of there being grease in the head, it came to sit there. It was the white crow. It then gulped down the grease; but all at once he grasped both its feet and went on, on his way home. The white crow felt very sorry for itself and said: Let me loose! I will give you my power.
Fallen Star: No! You have made some people suffer; since you have brought death to many, I will not let you loose, and so let him too be punished.
Since the white crow very much indulged in self-pity, he held onto it by force. So again, the people cheered for him loudly. The white crow that had made them suffer Fallen Star again killed. In the tipi then, he tied it up by both its feet, its head was hung dangling, beneath it a fire was made, and its head smoldered. So, it wailed and, in the end, perished. Then again, the people kept praising Fallen Star. So, he went to them. And the people again stoked the fire with lots of wood, but there were only lodge-poles. And so, he asked them the reason for their doing this. And they said: A man who goes to carry wood, a man with thick hair who comes from the woods, and who keeps dumping into people’s ears, kills, they say, many people.
Fallen Star: Before long I will go to carry wood.
Now, he had a rope, went toward the thick woods, walked to the woods, lashed together some wood, and now intended to carry the load. But then a man wearing a thick set of hair came out of the woods and would dump the load into his ears, but at that moment he struck his ears with a sword, then his head, and then he laid open his belly. And many men inside his belly were loaded down with wood. The people were then again very glad, for they were really loaded with wood; and Fallen Star was again honored.
Then again, he went on from there, going on a journey, and again there was a tribe camped. He went over to it. This tribe was living by a large creek, but they didn’t drink its water; they only melted and drank the snow. So, he asked them whether strangers too drank from this creek water, and they said: Those who go for water, they say, a large creature from in the water snatches with its mouth, and they say for that reason no one goes there for water.
Fallen Star: After a while, I will go for water.
Now he went for water, dipped out some water, and when he was about to start back there was then something he spotted that might snatch at him, but suddenly he cut off its head and brought it back. And so they built a fire on it, and again Fallen Star was given high honors. They say people walk then in sympathy with him, and that he does the impossible.
Moreover, they say where there is something lacking or something from which they suffer, Fallen Star goes about making them well. And what has become of him nobody knows, so they say.
Faculty Spotlight: Ned Day, Art Institute
Written by Dan Seibel
On any given summer's morning, you might find Ned Day standing over an eighteen-hundred-degree kiln pulling out a perfectly formed ceramic bowl alongside a young artist. A bit later, you might spot him on the choppy waters of Antelope lake in his kayak, taking in the views of Sinte Gleska's campus from a different angle. And in the evening, you just might run into him loading up two hundred individual pieces of an art installation into a U-Haul for an exhibit halfway across the country. No matter where you find him, he'll probably greet you with his trademark grin and nod, happy to share a moment of connection.
Originally from Miller (near Kearney), Nebraska, Ned day found a new home at Sinte Gleska University in 2013 when he joined the faculty at the Great Plains Art Institute under the leadership of Maggie MacKichan. Ned brought with him to SGU a decade of experience in the field, including six years as an art director for Cabela's catalog, as well as years of experience in community art education. He built on his background in graphic design with a Master's in Fine Arts from Fort Hays University where he studied ceramics, sculpture, and art history with the hope of becoming an educator.
"For me, Sinte Gleska was an opportunity to help students follow their artistic aspirations in an intimate environment while staying close to home," Ned explains. "I enjoy how it has become like a family and I get to be part of students' journeys as they progress."
For nearly ten years he has been a steady presence in the lives of students and the campus community at SGU teaching classes, running art shows with Maggie, volunteering on committees, taking students on trips, and simply enjoying life on the prairie.
When asked about the future, Ned shares his excitement about building in more offerings in traditional arts at the University and continuing to cover a wide variety of disciplines in the Art Institute. That and watching SGU art students return home with another pile of awards from the latest art show.
Čohwaŋjiča na Činčoge El Uŋpi
Ehaŋna Lakh́ota Woyákapi:
Wičaša waŋ tí ča el maštiŋčala eya wači ipi na maštiŋčala kiŋ wačipi na heyápi:
Čiye, maštiŋ kokípápi najiŋ ye, eyápi ške.
Čaŋke wičaša waŋ el wači ipi kiŋ hé hinápiŋ na héya ške:
Misuŋ, taŋyaŋ el wači mayáhipelo ča makoče waŋ čičupi ča el yauŋpi kte lo. Heče čohwaŋjiča oju na č’iŋčoǵa kiŋ hé makoče kiŋ čičupi ča el yauŋpi kte lo. Eya ške.
Eyé kiŋ héoŋ heče ča makoče el uŋnpi. Héoŋ lehaŋl čohwaŋjiča na čiŋčoǵe oju el maštiŋčala kiŋ uŋpi oŋ hečetu.
They Live in Willows and Driftwood
Once upon a time the Lakota related:
There were some rabbits who went to dance at a man’s house; the rabbits danced, and they said this: “Big Brother, rabbits stand in fear, they said.
And so, when they came to him, the man came out, and he said: “my little brothers, since it is well you came to me to dance, I shall give you a piece of land where you might live. In this place I give you, you will live in a willow patch and a land of dry driftwood.
Because he said in this place, they lived there in the countryside. For that reason, it is well now for rabbits to live in patches of willow and dry driftwood.
That is all, the end.
On a note: a rabbits’ friendly habitat, appropriate environment for every creature, when in need of help, creatures seem to turn to man for a place of food and protection.
CaŋteT’iŋzá Wačipí Kiŋ
Ptelyela woyakapi. Ptaŋ’opi Wakpala el ewíčoti na hetaŋháŋ Oŋȟiŋȟiŋtḱa Wakpála el ewíčoti. Na waŋna Čaŋtet’inzá Oḱolakičiye waŋ kaǵapí ča el míčopi ča el wau. Mató Yamní hí. Hočokám tipi waŋ itičaǵapi na el ewičoti na ečoŋpi.
Yunkaŋ toḱeyá oyate kiŋ atáya okśaŋ najiŋpi. Na waŋna Mato Yamni hínapa na iŋyan waŋ jaŋjaŋ ča – ča heoŋ aglágla waŋwičayaŋk aú na wikčemna iwíčaču na hená tokel tawáčiŋpi kiŋ wičayaotaŋ’inpí lená čatesútapi ča.
Mato Yamni el letaŋhaŋ Čantet’inzá Okólakičiye ewičakíyapi kté lo, eya na, lena tohaŋl okičize waŋji el uŋpi na kúwa awičahiyúpi eśa napápi kte śni yelo, eya na, lena – ča yuhápi kte lo, eya, na wahúkeza tópa na waṕaha okijata nuŋpa na wagmúha tópa.
Hečel wiḱčemna. Ho na waŋna tipi kiŋ iyúblah iyeyápi. Na waŋna čatkúta owaŋkiyápi waŋ haŋ ča hetaŋhaŋ itánuŋk enajiŋ. Na oyate kiŋ tipi tiyópa kiŋ na atáya iyúwaŋka iyéyapi na waŋwaŋyaŋkápi. Na waŋna wauŋčipi. Olówaŋ kiŋ le uŋ: “kola, túwa, nape či hé opá kté śni ye.”
Na wagmúha k’oŋ héna kah́la wačipi. Na waŋna enáuŋkíyapi. Na waŋna Čaŋtet’iŋzá Okólakičiye k’oŋ héna zúya aya. Yuŋkaŋ oyate kiŋ wičota ob uŋyaŋpi, wičemna zaptaŋ sám śakpe uŋyaŋpi. Na waŋna Túki Wakpa kiŋ hel Kaŋǵi wičaśa kiŋ wičoti ča el waŋna hośiwičaglípi. Na waŋna ok’oyákel śkaŋpi.
Na waŋna iglútaŋpi na nataŋ ay ana wičoti kiŋ el ehuŋni na waŋčag ouwičuŋtapi na lila – toŋa tóka tipi kiŋ ikíyela tóka waŋ kat’a yeyápi ča tokéya ewákte na hečena waŋna śuŋkawákaŋ kiŋ eyáya na ečel aké num wičawákte. Ehaŋl waŋna h́eyatákiya ukíya na, na waŋna kúwa uŋkaúpi kte kiŋ waŋna iyéhaŋtu ehaŋl Čaŋtet’iŋzá Itaŋčan k’oŋ he lečel eya: “waŋna eyaś heuŋhaŋtúpelo ča wakpála kiŋ elk ú po.” eya.
Na waŋna kawíta ehaŋ na tóka k’oŋ waŋna najiŋ uŋyaŋpi na Čaŋtet’inzá Itaŋčan k’oŋ he líla lowaŋ. Na waŋna waṕaha k’oŋ he kič’uŋ na hečena iyáhaŋ ča ihákab iyauŋhaŋpi na tóka tipi etkíya uŋyanpi. Čaŋke líla uŋkúwapi na ečel waŋna wičoti kiŋ líla ikíyela uŋkh́uŋnipi. Čaŋke waŋna tí ih́peya napápi. Na hečena hočokaŋ uŋkiyáyapi. Na waŋna uŋkitáwośitku kiŋ líla ahíyu na wiuŋkíničapi na aké śuŋkawákaŋ kiŋ óta iwičačupi. Na hečena ukíya na wikúčiyela ye ehaŋl uŋkawíčayuśtaŋpi.
Yuŋkaŋ Kaŋǵi wičaśa kiŋ wikčemna num aké yamŋi wičuŋktepi na taśuŋkepi kiŋ oḱiseya iwičuŋktepi na Čaŋtet’inzá opápi kiŋ héna tóna wičaópi záptaŋ na waŋjila ktepi, wagmúha yúha kiŋ toṕ na waṕaha uŋ kiŋ hé waŋji na hečel waṕaha yúha k’oŋ hé waŋji t’a. Hečel hečeča eśa – ukíya. Na waŋna aglihuŋni na hečena Čaŋtet’iŋzá Wačipi, h́tayétu ehaŋl.
Ho le wičoh’aŋ kiŋ líla teh́ika na waŋna túkte waŋjila eśa okičize waŋji el uŋpi na tóhaŋl waŋna líla wičakúwapi ča na waŋna wahúkeza paslátapi na el najiŋwičayápi na ená wičaktepi. Hečel wičoh’an ečoŋpi. Ho hečel slolwáya na le wauŋ.
The Strong Heart Dance
The Strong Heart Society
Word was abroad for a short time. On Wounded Otter Creek, they were encamped, and since then they camped on Rosebud Creek. And when they invited me to a Strong Heart Society that was fore, I became a member of it. This was the Three Bears (Group).
A tipi was erected center camp, they stayed in it, and did their business. And at first, the people all stood around. Three Bears came out, so for that reason he came out front to see the people, he picked ten of them, they declared what their intention was, since they were strong of heart. Three Bears said, “from today on they will be called a Strong Heart Society, and when they are engaged in a fight, they should not flee, though they come being pursued, for these they will have: four lances, two double streamer warbonnets, and four rattles.
Thus there were ten items. Well now, they raised the tipi walls. He stood in the space made for the honor place, and they stood form there on either side. The people pushed up the tipi door and the whole wall and were spectators. Now we went to dancing. This was the song: “friend, one who flees, do not join him.”
They danced shaking these rattles. We quit. And the Strong Heart Society members went off to the warpath. We went along with a great many people, fifty-six of us going. They received word that there were Crow Indians camped on the Shell River. And they were engaged in making noise. So they went and dressed for an attack; and we all of a sudden fired on them when they reached the camp, and he was the first killed, when an enemy was struck dead very near a number of enemy tipis, and eventually they took along the horses, and so he killed twelve of the enemy. They then would return to the mountains; and if we should come in pursuit, now then the Strong Heart leader said: “now however, when we are there at that place, come back to the creek.”
They stood together, and we withstood the enemy, and the Strong Heart leader sang loudly. He donned a warbonnet, and finally when he went up on a rise, we went up after him and went toward where the enemy lived. And so our pursuit was intense, and we reached the camp in close range. And they fled, abandoning their homes. And in the end, we went into center camp. Our auxiliaries came forward fast, cleaned up after us, and again many horses were taken. Finally, we came on home, and when it was already late afternoon, we finished with them.
So we killed twenty-three Crow Indians and half their horses. Those who accompanied the Strong Hearts who were wounded numbered five, and one was killed; four rattle carriers and one wearing a warbonnet, and thus the one who had the warbonnet died. So though it was that way, they came on home. They arrived back, and finally the Strong Hearts did dance, when it was evening. Yes, this custom was very costly, and to whichever ones were in a dispute; and when they were given a hot pursuit, then a lance was driven in the ground, they made a stand, and there they were killed. So the custom was done. Now, that is the way the Strong Heart Dance. To this day, I am well off.
Every month, Royal Lost His Blanket will generously share a Lakota Story with us. Wopila Royal, thank you! Here you can read about Royal and HIS story.
Hau, Mitakuyapi, TaSina WatanInsni Ezoza emaciyape yelo na TaCanhpi Luta lakol caje mikake nahan Mahpiya Luta Tiyospaye heceya matanhan nahan naku Ite Sica – Mato Sica Oyate ki matanhan na yotan Tokala Okolakiciye matanhan na Sicangu Lakota na Oglala Lakota hanke hemaciya nahan iyuha cante wasteya nape ciyuzape yelo.
Hello Relatives, my name is Royal Lost His Blanket-Stone, Jr., I am from the Red Cloud Clan of the Bear Face Band, I am also of the Kit Fox Society, I am part Rosebud Sioux (Sicangu Lakota) and Oglala Sioux Lakota. I am an enrolled member of the Rosebud Sioux Tribe / Sicangu Lakota Nation. My parents are the late Itancan Roy Stone, Sr. and Diana R. (Short Bull) Stone. With a good heart, I shake all your hands.
I currently reside in rural Parmelee, South Dakota i.e. Wososo O`tunwahe on the Rosebud Sioux Indian Reservation. I graduated high school from the Crow Creek Reservation High School (Stephan Indian Catholic Mission/School), Stephan, South Dakota on the Crow Creek Indian Reservation home of the Hunkapti Dakota Oyate.
I attended the Oglala Lakota College, Kyle, South Dakota from August 2010 to December 2013. I have obtained two (2) Associate of Arts degrees in Business Administration and Lakota Studies graduating in June 2012. During this time, I also started working on my Bachelor of Science in Business Administration, but decided to transfer to Southern New Hampshire University, Manchester, NH. I graduated from SNHU in May 2016 with a Bachelor of Science in Business Administration.
I also graduated from the University of Minnesota (Duluth) with an MTAG - Masters in Tribal Administration and Governance on May 8, 2021; and will continue on with my educational endeavours to work on a Ed.D - Doctor of Education at the University of Nebraska-Lincoln at the present time.
When I set my goals, I always to do my best to achieve them. I have come this far in my educational goals and I continue to move forward, if there is something I do not know, I can learn and develop within my profession. I am currently the Chairperson/Director of the Lakota Studies Department at Sinte Gleska University, Mission, SD.
Wopila (Thank You)
Royal Lost His Blanket-Stone Jr
Dwayne Stenstrom Sr. stands in front of a full classroom as the late afternoon light fades to dusk. He begins to tell a fable of an eagle egg that was found by a farmer and placed in a chicken coop to be raised by hens. As the eaglet grows, he begins to realize he's different from the others, but he comes back to the coop each night.
Dressed in pressed jeans, an untucked polo shirt, and tennis shoes, Dwayne's approachable style has students leaning in as he shares the story of his life - a story that is at the same time profoundly sad and profoundly hopeful. Perhaps more importantly, it's a story that is profoundly impactful, resonating with the room full of future counselors, caseworkers, and community leaders.
Dwayne shares how he spent most of the first years of his life at his grandfather's house on the Winnebago Reservation in eastern Nebraska. He was a man who's life was so full and, as Dwayne describes it, "could have been made into an excellent book." For eight years his life was filled with family, stories, wisdom, and happiness. “Never forget where you come from,” his mom would tell him. Little did he know how important that phrase would become in his life.
Then came the day that changed everything. A woman from the government showed up to his school dorm one day. Armed with the full authority of the federal law (and a vague justification about his home not being suitable), they quickly carried little Dwayne from the only place he'd ever known to a white foster home hundreds of miles away.
The next twelve years were a whirlwind of new families, new houses, and a new way of living - all while hoping for that van to return to take him home. After graduating high school, he battled the intense grief that comes with the realization of the loss of childhood, culture, and family. In the midst of this grief, Dwayne describes how he found himself on the campus of Sinte Gleska College (now Sinte Gleska University), feeling like he had arrived a home-away-from-home. Learning from elders and scholars, Dwayne began unraveling the policies, powers, and history that ripped him away from his family. As a Human Studies major, he began to process his life in a new way and reclaim the power stolen from him as a kid.
Dwayne settled in the sprawling, pine-dotted hills of western Rosebud in the traditional community of Old Ring Thunder. He married a Lakota woman, became a father, grandfather, and great grandfather. The wounds of the "Termination Era" of federal policy (also known as the "Adoption Era") will always be a part of his story, Dwayne says. He reflects, "I've had to rebuild a life for myself with limited connection to my family back home because when I was finally able to understand what happened and make decisions for myself, years had passed between us."
For four decades, Dwayne has been a constant reminder to the Sinte Gleska community of what's possible for Indigenous students. Through his work over the years as a community educator, bookmobile driver, adjunct professor, student counselor, retention specialist (and more), his story has reverberated with thousands of students. In the fall of 2021, he accepted an offer to move into a full-time faculty position with the same Human Services Department where he began his higher-education journey years ago.
"SGU has always written its own blueprint for education, and that's important." Dwayne tells me. "The people and the curriculum here helped me look at things from a different perspective; to expand on the anger I had from my childhood - being taken and isolated from my family - and turn it into understanding. I think students in my classes have always seen something they could connect with in my stories. It makes the policies, history, and counseling practices come alive."
Back in his evening class, in his polo shirt and pressed jeans, he shares, “That little eagle believed it was a chicken and acted like a chicken because it was surrounded by chickens. One day, that eagle saw birds flying high overhead and felt something calling him. So he climbed to the top of a hill and leapt off with wings spread. He found himself soaring. And, at that moment, he realized he was no chicken. He was an eagle."
Dwayne pauses and takes a deep breath as if it's all hitting him again for the first time. "I'm here to tell you today I was that little eagle - this is also my story. And that hill, for me, was this place, Sinte Gleska University."
Looking back on the winding road behind him and the untraveled road ahead, Dwayne continues to find meaning in his story. "My grandfather and mother always told me, 'Never forget where you come from.' I know now they weren't just talking about home, they were talking about life experience."
Welcome aboard, Dwayne. We're lucky to have you - your humor, experiences, and wisdom - on our faculty.
Submitted by Dan Seibel, Academic Dean
Strengthening the Circle :