Academic literature on the topic 'Lakota Indians'

In a Brule Sioux legend, Iktome, the trickster, warns the various Plains tribes of the coming of the white man: “You are the Ikche-Wichasha—the plain, wild, untamed people,” he tells the Lakota, “but this man will misname you and call you by all kinds of false names. He will try to tame you, try to remake you after himself.” Iktome, in essence, describes the conflict that occurred when American Indians encountered Euro-Americans, who judged the Indians in relation to themselves and found the Indians lacking. Having already misnamed the people “Indians,” Euro-Americans proceeded to label them, among other things, “savages.” By the latter half of the nineteenth-century, such terms carried scientific meaning and seemed to propose to Americans that Native Americans, having “failed to measure up” to the standards of white society, were doomed to extinction unless they changed their ways, unless they were “remade.” And that was, indeed, the aim of American endeavors at Native American education, to remake or, in the words of Carlisle president Richard H. Pratt, “Kill the Indian in him, and save the man.” These educational efforts at restructuring Native American lifestyles were more than the culmination of the battle over definitional control; they were precedents for future American imperial expansion as the United States discovered, at the turn of the century, that “Indians” also lived overseas and that, just like those at home, they needed to be properly educated in the American way of life. The United States' experience with American Indians thus provided both justification for overseas expansion, particularly into the Philippine Islands, and an educational precedent that would enable Americans to claim that their expansion was different from European imperialism based on the American use of education to transform the cultures of their subjects and prepare them for self-government rather than continued colonial control.

How is colonialism connected to American relationships with extraterrestrial beings? This commentary analyzes contemporary and founding US mythologies as constant, calculated attempts for settlers to obtain indigeneity in this land stemming from a fear of the “unknown.” From Columbus’s arrival to the Boston Tea Party, from alien and UFO fervor to paranormal experiences, spiritualism, New Age, and American Wicca, American mythology endlessly recreates conspiracy theories to justify its insatiable desire for resource extraction. I examine the US American mythology of extraterrestrials from two directions: the Oglala Lakota perspective of spirits born through a constellation of stars, and the “American” perspective of extraterrestrials born out of settler futurities. Manifest Destiny goes so far as to take ownership over time and reconfigure it into a linear, one-way street that is a progression towards apocalypse. For American Indians and other peoples targeted by the United States government, conspiracy theories prove true. Those who are targeted, Native and otherwise, understand as the violence of American mythology pours across the continent—abduction and assimilation, or death. How can Indigenous nonhuman ontologies orient settler ethics for the future?

This article examines the basic assumptions about what constitutes “progressive” social work theory and explores the conventional social work wisdom, institutionalized in NASW Insurance Trust's cautions about “using nontraditional therapies and modalities.” The author questions whether such caution in the absence of research regarding the use of such methods in social work practice may, paradoxically, undermine the profession's ability to respond to obvious and catastrophic problems, particularly the health care crisis impacting American Indians within the Indian Health Services service areas. The author suggests that the profession needs to take a more critical and open view of alternative therapies and modalities that may have implications for improving social work practice. Drawing upon the humorous metaphor of mojo1 the author examines the ancient and broad cultural concept of “vital life energy” in both treatment and educational processes. The author suggests that it is the connectivity, flow, and interrelatedness in the social worker's and client's vital life energy interactions that make social work interventions work. The author presents four case vignettes that illustrate the role of vital life energy in the intervention and discusses the need for practitioners to critically evaluate their effectiveness, including the need to break new frontiers for social work practice. The author thus lays out some foundational blocks for consideration in developing an alternative view of progressive social work theory based upon traditional practice wisdom common in both ancient and currently practiced Chinese and indigenous traditional Lakota cultural practices.

If one travels to Little Bighorn Battlefield National Park in late June, one can witness at least three events that simultaneously take place each year commemorating what has been called “one of the great mythic and mysterious military battles of American history” (Frosch, 2010). The National Park Service rangers give “battle talks” on the hour to visiting tourists. Two miles away, the privately run U.S. Cavalry School also performs a scripted reenactment called “Custer’s Last Ride”—with riders who have been practicing all week to play the role of soldiers from the doomed regiment of Custer’s 7th Cavalry. On this same day, a traveling band of men, women, and youth from the Lakota, Northern Cheyenne, and Arapaho Nations who have journeyed by horseback and convoy from the Dakotas and Wyoming will reach Last Stand Hill to remember this “Victory Day” from 1876—one that historians have called the “last stand of the Indians” during the period of conflict known as the “Great Sioux War.” This photo essay offers an autoethnographic account of what some have dubbed the annual “Victory Ride” to Montana based upon my participation as a non-Native supporter of this Ride in 2017, 2018, and 2019.

Leland Donald, Aboriginal Slavery on the Northwest Coast of North America (Berkeley: University of California Press, 1997, US$40). Pp. 379. ISBN 0 520 20616 9.George W. Dorsey, The Pawnee Mythology (Lincoln: University of Nebraska Press, 1997, £20.95). Pp. 546. ISBN 0 8032 6603 0.Frederic W. Gleach, Powhatan's World and Colonial Virginia: A Conflict of Cultures (Lincoln: University of Nebraska Press, 1997, £52.50). Pp. 241. ISBN 0 8032 2166 5.Richard G. Hardorff (ed.), Lakota Recollections of the Custer Fight: New Sources of Indian-Military History (Lincoln: University of Nebraska Press, 1997, £9.50). Pp. 211. ISBN 0 8032 7293 6.Michael E. Harkin, The Heiltsuks: Dialogues of Culture and History on the Northwest Coast (Lincoln: University of Nebraska Press, 1997, £38). Pp. 195. ISBN 0 8032 2379 X.Jean M. O'Brien, Dispossession by Degrees: Indian Land and Identity in Natick, Massachusetts, 1650–1790 (Cambridge: Cambridge University Press, 1997, £35, US$49.95). Pp. 224. ISBN 0 521 56172 8.Allen W. Trelease, Indian Affairs in Colonial New York: The Seventeenth Century (Lincoln: University of Nebraska Press, 1997, £15.95). Pp. 379. ISBN 0 8032 9431 X.In the contemporary United States there are 556 American Indian groups in 400 nations. Given that survival story, the tired myths of the disappearing redman or wandering savage which have distorted our understandings of Indian history are being revised. The reasons for our nearly four-century-long gullibility are manifold. The religion of winners and losers, saints and sinners, combined effectively with the scientific racism inherent sine qua non in the secular beliefs of winners and losers expressed through Linnaean and Darwinian conceptions of order and evolution. After colonizers cast their imperial gaze through lenses made of the elastic ideology of “City Upon a Hill,” “Manifest Destiny,” “Young America,” and “White Man's Burden,” most Euro-Americans rationalized a history and present in survival of the fittest terms. By 1900, the near-holocaust of an estimated ten million Indians left only 200,000 survivors invisible in an overall population of 76 million. The 1990 census count of two million Native Americans affirms resilience not extinction.

Abstract Introductory sentences indicating the purposes of the study: We applied a modified version of boot camp translation (BCT), a validated community participatory approach, to engage tribal community members in the Great Plains to develop culturally and locally relevant colorectal cancer (CRC) screening messages and materials. Brief description of pertinent experimental procedures: CRC is one of the leading causes of cancer death in the United States and disproportionally affects American Indian adults, especially American Indians living in the Great Plains. Routine CRC screening leads to earlier diagnosis and prolonged survival from the disease. However, American Indian adults are less likely to be up to date on CRC screening than White adults, highlighting the need to increase CRC screening within this community. In partnership with the Great Plains Tribal Leaders Health Board and the National Association of Chronic Disease Directors, we used a modified BCT approach to elicit feedback from tribal community members to create messages and materials that motivate tribal members to get screened for CRC. To make the BCT process more meaningful for our partner communities, we reframed the BCT sessions by referring to them as listening sessions. Eligible tribal community members recruited were between the ages of 45-75 and agreed to participate in all three listening sessions over a two-month period. The sessions consist of one five-hour in-person gathering in Rapid City, South Dakota, and two one-hour follow-up video-conferencing calls. The in-person session included a cultural presentation of Lakota teachings by a local hoop dancer, CRC education by an expert in CRC research, a presentation by local leaders on interventions to increase community access to CRC screening, and discussions on CRC knowledge, beliefs, barriers to screening, and messages/materials to help increase screening. The follow-up sessions, scheduled to occur in the summer of 2023, will gather feedback on draft materials and messages. Summary of the new unpublished data: A total of 38 adults participated in the first listening session. The key themes emphasized the importance of: 1) including Lakota words in the messages/materials as language is tied to cultural identity, 2) creating messaging/materials that are relatable, address local barriers, and include resources and cultural imagery, 3) applying a multigenerational approach to screening education in the messages and materials, 4) including cultural details about healing traditions, and 5) using visuals for colon health education and screening education. The participants suggested using videos in clinics, radio ads, visual stories, brochures, and text messages as the primary channels to disseminate the messages/materials. Statement of conclusions: We successfully used a modified BCT approach to incorporate participant feedback to develop CRC screening messages and materials and identified preferred dissemination channels for the Great Plains tribal communities. Final materials will be showcased. Citation Format: Priyanka Gautom, Jamie H. Thompson, Jennifer S. Rivelli, Senait R. Tadesse, Richard Mousseau, LaToya Brave Heart, Kelley LeBeaux, Derrick Molash, Lorrie Graaf, Dawn Wiatrek, Gloria D. Coronado. Creating culturally relevant colorectal cancer screening messages and materials for tribal communities in the Great Plains [abstract]. In: Proceedings of the 16th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2023 Sep 29-Oct 2;Orlando, FL. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2023;32(12 Suppl):Abstract nr A044.

Abstract In early exhibition planning, Buffalo Bill Museum curatorial staff hoped to center a reinstallation around William F. Cody while reflecting thinking influenced by study of New Western History. Gallery planning included consultation with historical experts including a Lakota historian and Wild West Show Indian descendant. One section of the museum was set aside to feature a Lakota point of view concerning Indian participation in Buffalo Bill's Wild West. Visitor studies regarding the plan showed the museum's board and staff that taking a broader approach to Cody's life and including a Lakota voice would not engender public scandal but instead would pique visitor interest.

The Oglala Lakota basketball teams of Pine Ridge Indian Reservation are one of the most competitive programs in the state of South Dakota. They are, however, competing for state honors in one of the most racist climates in the country. My ethnographic study looks at how the Lakota navigate these perilous waters. Using Turner’s view of performance; and Scott’s theories of cultural resistance, I have characterized Lakota basketball as ‘engaged acrimony.’ Teams representing subaltern communities may use sport to carve out spheres of resistance that force those socially more power communities to grudgingly acknowledge the momentary reversal of the social order. Additionally, in these symbolic victories the Lakota craft narratives of victory that fuel cultural pride and further their resolve to withstand the racist climate they live in.

The No Dakota Access Pipeline resistance movement provides a poignant example of the way in which cultural, spiritual, and oral traditions remain authoritative in the lives of American Indian peoples, specifically the Lakota people. Confronted with restrictions of their religious freedoms and of access to clean drinking water due to construction of the Dakota Access Pipeline (DAPL), members of Lakota communities engaged with traditions specific to their communities to inform and structure the No DAPL resistance movement. A series of interviews conducted on the Cheyenne River Sioux Nation with tribal members reveal that Lakota spiritual traditions have been integral to every aspect of the movement, including the motivations for, organization of, and understanding of the future of the movement.