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Journal articles on the topic 'Lakota Indians'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Williams, Walter L. "Persistence and Change in the Berdache Tradition Among Contemporary Lakota Indians." Journal of Homosexuality 11, no. 3-4 (1986): 191–200. http://dx.doi.org/10.1300/j082v11n03_13.

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2

Paulet, Anne. "To Change the World: The use of American Indian Education in the Philippines." History of Education Quarterly 47, no. 2 (2007): 173–202. http://dx.doi.org/10.1111/j.1748-5959.2007.00088.x.

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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.

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3

Kite, Suzanne. "“What’s on the earth is in the stars; and what’s in the stars is on the earth”: Lakota Relationships with the Stars and American Relationships with the Apocalypse." American Indian Culture and Research Journal 45, no. 1 (2021): 137–56. http://dx.doi.org/10.17953/aicrj.45.1.kite.

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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?

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Voss, Richard W. "Reclaiming Our Mojo: Challenging the Notion of Nontraditional versus Conventional Methods in Social Work Practice." Journal of Baccalaureate Social Work 10, no. 1 (2004): 12–27. http://dx.doi.org/10.18084/1084-7219.10.1.12.

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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.

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Creef, Elena Tajima, and Carl J. Petersen. "Remembering the Battle of Pezi Sla (Greasy Grass—aka Little Bighorn) with the Lakota, Northern Cheyenne, and Arapaho Victory Riders: An Autoethnographic Photo Essay." Cultural Studies ↔ Critical Methodologies 21, no. 3 (2021): 237–50. http://dx.doi.org/10.1177/1532708621991128.

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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.

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6

DUNCAN, RUSSELL. "Stubborn Indianness: Cultural Persistence, Cultural Change." Journal of American Studies 32, no. 3 (1998): 507–12. http://dx.doi.org/10.1017/s0021875898006021.

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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.

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7

Gautom, Priyanka, Jamie H. Thompson, Jennifer S. Rivelli, et al. "Abstract A044: Creating culturally relevant colorectal cancer screening messages and materials for tribal communities in the Great Plains." Cancer Epidemiology, Biomarkers & Prevention 32, no. 12_Supplement (2023): A044. http://dx.doi.org/10.1158/1538-7755.disp23-a044.

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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.

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8

Winchester, Juti A. "New Western History Doesn't Have to Hurt: Revisionism at the Buffalo Bill Museum." Public Historian 31, no. 4 (2009): 77–79. http://dx.doi.org/10.1525/tph.2009.31.4.77.

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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.

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9

Klein, Alan. "Engaging Acrimony: Performing Lakota Basketball in South Dakota." Sociology of Sport Journal 35, no. 1 (2018): 58–65. http://dx.doi.org/10.1123/ssj.2016-0177.

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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.

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10

Goeckner, Ryan, Sean M. Daley, Jordyn Gunville, and Christine M. Daley. "Cheyenne River Sioux Traditions and Resistance to the Dakota Access Pipeline." Religion and Society 11, no. 1 (2020): 75–91. http://dx.doi.org/10.3167/arrs.2020.110106.

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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.

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11

John, Sonja. "Stromaufwärts - Community Policing und Community Accountability im Oglala Sioux Tribe." Kriminologisches Journal, no. 4 (December 8, 2022): 312–22. http://dx.doi.org/10.3262/kj2204312.

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In den 1970er Jahren entledigten sich die Bewohner:innen der Pine Ridge Indian Reservation der repressiven Polizeibehörde. Sie wurde mit dem Department of Public Safety ersetzt, das seine Arbeitsweise nach traditionellen Lakota-Werten des respektvollen und inkludierenden Umgangs ausrichten sollte. Dieser Artikel analysiert den Prozess auf der Basis von Sekundärliteratur und Expert:inneninterviews. Er argumentiert, dass die Lakota-Konzeptualisierung von Community der Weiterentwicklung und Demokratisierung von Community Policing und Community Accountability behilflich sein kann.

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12

Hauff, Tracy. "Use Language to Mean What You Say." Wicazo Sa Review 36, no. 2 (2021): 127–29. http://dx.doi.org/10.1353/wic.2021.a919180.

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Abstract: This reflective essay recounts two of my personal experiences with Elizabeth Cook-Lynn. My first encounter with her was in 2009 when I attended a class she taught on American Indian studies. I found her forthright in her teaching and in our personal exchange after the class. She said something to me that ended my lifelong inner struggle with my identity. What may have seemed inconsequential was actually a profound moment that helped me move forward to focus my writing on American Indian issues. My second encounter with her was a tense moment in the racist history of Rapid City, South Dakota. I attended a rally to call attention to the inordinate number of Lakota people killed by Rapid City's law enforcement. Twenty-four hours later, a Native male residing at Lakota Homes in Rapid City was shot and killed by a Rapid City police officer. Elizabeth and I attended a small gathering of concerned citizens to address the situation. Already familiar with her as a scholar, author, poet, and educator, I saw her that day as an activist.

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13

Bijonowski, Samantha, Kathleen Johnson, and Jonathan Damon. "EPICS Lakota: Promoting Food Sovereignty on Pine Ridge Indian Reservation." Purdue Journal of Service-Learning and International Engagement 8, no. 1 (2021): 79–85. http://dx.doi.org/10.5703/1288284317415.

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EPICS Team Lakota was started as a way for students to help promote food sovereignty and combat loss of cultural knowledge as felt by the residents of Pine Ridge Reservation, which is located in one of the poorest counties in the United States and is a food desert. In partnership with EPICS students at Oglala Lakota College (OLC) and South Dakota School of Mines (SDSM), students at Purdue came up with the idea of putting up a greenhouse on the Rapid City Campus of OLC. This greenhouse was meant not as a direct solution to food scarcity, but as a blueprint to be implemented across the reservation in the future. The greenhouse will be a resource for students, teachers, residents, and community elders to come together and preserve the knowledge of culturally significant plants and herbs, as well as a place to learn how to grow the fresh produce that is so hard to find on the reservation. Students at all schools worked together to figure out the optimal size and construction of the greenhouse, and also worked with residents to determine what should be grown and how to meet the needs of each plant. Consideration was given to the sustainability of the project as this was important to the Lakota stakeholders, including ways to lighten the load on any water and electric utilities. The greenhouse was also designed to be ADA accessible, so that community elders and all who needed such accommodations would have no trouble taking part. Throughout the project, students kept in contact with each other and the affected community. This continuous communication both aided and impeded the progress of the project. Care was taken at each point in the project to make sure that the final deliverable was the most effective it could be. This paper will explore the successes of the project and how the students addressed concerns as they arose.

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HARNACK, LISA, MARY STORY, and BONNIE HOLY ROCK. "Diet and Physical Activity Patterns of Lakota Indian Adults." Journal of the American Dietetic Association 99, no. 7 (1999): 829–35. http://dx.doi.org/10.1016/s0002-8223(99)00197-2.

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15

Therrell, Matthew D., and Makayla J. Trotter. "Waniyetu Wówapi: Native American Records of Weather and Climate." Bulletin of the American Meteorological Society 92, no. 5 (2011): 583–92. http://dx.doi.org/10.1175/2011bams3146.1.

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Pictographic calendars called waniyetu wówapi or “winter counts” kept by several Great Plains Indian cultures (principally the Sioux or Lakota) preserve a record of events important to these peoples from roughly the seventeenth through the nineteenth centuries. A number of these memorable events include natural phenomena, such as meteor storms, eclipses, and unusual weather and climate. Examination of a selection of the available winter count records and related interpretive writings indicates that the Lakota and other native plains cultures recorded many instances of unusual weather or climate and associated impacts. An analysis of the winter count records in conjunction with observational and proxy climate records and other historical documentation suggests that the winter counts preserve a unique record of some of the most unusual and severe climate events of the early American period and provide valuable insight into the impacts upon people and their perceptions of such events in the ethnographically important region of the Great Plains.

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16

DeLand, Michael. "Lakota Hoops: Life and Basketball on Pine Ridge Indian Reservation." Contemporary Sociology: A Journal of Reviews 50, no. 6 (2021): 488–90. http://dx.doi.org/10.1177/00943061211050046h.

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17

Harnack, Lisa, Mary Story, Bonnie Holy Rock, Dianne Neumark-Sztainer, Robert Jeffery, and Simone French. "Nutrition Beliefs and Weight Loss Practices of Lakota Indian Adults." Journal of Nutrition Education 31, no. 1 (1999): 10–15. http://dx.doi.org/10.1016/s0022-3182(99)70379-1.

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18

Holst, Wayne A. "Book Review: Unaffected by the Gospel: Osage Resistance to the Christian Invasion, 1673–1906: A Cultural Victory, Battle for the BIA [Bureau of Indian Affairs]: G. E. E. Lindquist and the Missionary Crusade against John Collier, Indians, Missionaries, and Merchants: The Legacy of Colonial Encounters on the California Frontiers, Black Elk: Colonialism and Lakota Catholicism." International Bulletin of Missionary Research 30, no. 1 (2006): 51–53. http://dx.doi.org/10.1177/239693930603000126.

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19

Martinez, David. "The Soul of the Indian: Lakota Philosophy and the Vision Quest." Wicazo Sa Review 19, no. 2 (2004): 79–104. http://dx.doi.org/10.1353/wic.2004.0024.

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20

Anagnopoulos, Cheryl. "Lakota Undergraduates as Partners in Aging Research in American Indian Communities." Educational Gerontology 32, no. 7 (2006): 517–25. http://dx.doi.org/10.1080/03601270600723692.

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21

Steltenkamp, Michael F. "Christian Themes in Pre-Christian Lakota Religion: Seeking the Sacred in the Footsteps of Nicholas Black Elk." U.S. Catholic Historian 41, no. 3 (2023): 33–47. http://dx.doi.org/10.1353/cht.2023.a908125.

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Abstract: The sacred pipe is the best-known religious artifact associated with Native North America. It is used for smoking tobacco in diverse contexts, whether in groups or alone, as an instrument of prayer (although leisure smoking is also common). Oral traditions from many Indian nations tell how pipes came to their people. A well-known origin story was popularized globally via biographies of the inspirational Nicholas Black Elk, a holy man of the Lakota (Sioux). His people's account parallels Christian tradition and theology, which coalesced for the author when he received access to what many Sioux believe is the original sacred pipe.

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22

Smith, Sherry L., and Jerome A. Greene. "Lakota and Cheyenne: Indian Views of the Great Sioux War, 1876-1877." Ethnohistory 43, no. 2 (1996): 347. http://dx.doi.org/10.2307/483409.

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23

Tessier, Olivier. "Les faux-semblants de la « révolution du thé » (1920-1945) dans la province de Phú Thọ (Tonkin)". Annales. Histoire, Sciences Sociales 68, № 1 (2013): 169–205. http://dx.doi.org/10.1017/s0395264900015560.

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RésuméLe leader lakota Sitting Bull a été enterré deux fois, à soixante ans d’intervalle, sur la réserve américaine de Standing Rock. Ses tombes n’invitent pas à écrire une nouvelle histoire de la mémoire d’un grand personnage mais à mettre au jour la production et la reproduction d’un pouvoir colonial certes fragile et contesté, mais aussi profondément inséré dans les interactions symboliques qui ont lieu sur et autour de la réserve. Elle veut relancer de cette manière l’histoire d’un colonialisme américain interne fait de privatisation des terres, d’individualisation des populations, et d’américanisation des esprits. Ce dernier volet a souvent été considéré comme un échec massif face à la résistance des peuples indiens. Le présent article veut nuancer et complexifier cette évaluation.

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Kempna-Pieniążek, Magdalena. "Terytorium rezu. Symbolika oraz kulturowe konteksty krajobrazu indiańskiego rezerwatu we współczesnym północnoamerykańskim kinie i komiksie." Annales Universitatis Paedagogicae Cracoviensis | Studia de Cultura 9, no. 4 (2018): 30–38. http://dx.doi.org/10.24917/20837275.9.4.3.

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DOI 10.24917/20837275.9.4.3Ubogie domostwa, rozsiane po pustkowiu przyczepy zamieszkane przez zdegenerowanych ludzi, pokryte kurzem drogi, po których poruszają się zdezelowane samochody – pejzaż indiańskiego rezerwatu we współczesnej kulturze audiowizualnej naznaczony jest świadectwami upadku. Równocześnie jednak przestrzeń, w której tak wyraziście manifestują się liczne problemy społeczne, na czele z alkoholizmem oraz bezrobociem, stanowi część dyskursów dotyczących marginalizacji, nietolerancji, alienacji i społecznej stygmatyzacji. Filmowy i komiksowy pejzaż „rezu” stanowi krzywe zwierciadło oficjalnej amerykańskiej kultury, symbolizowanej przez Mount Rushmore, w której cieniu kryje się rezerwat plemienia Lakota w Pine Ridge. Analizując wybrane przykłady filmowe oraz komiksowe, autorka ukazuje różne aspekty symboliki i kulturowych kontekstów „rezu”. Z jednej strony – w filmach takich jak Skins Chrisa Eyre’a lub Za głosem serca Michaela Apteda oraz w komiksowej serii Skalp Jasona Aarona i R.M. Guéry – mamy do czynienia z wizją rezerwatu stanowiącego krajobraz nieomalże apokaliptyczny, utożsamiający ciemną stronę Ameryki; z drugiej – w realizacjach pokroju Sygnałów dymnych Eyre’a czy Piętna przodków Michaela Linna – rezerwat jawi się jako przestrzeń mityczna, obszar kontaktu ze wcześniejszymi pokoleniami.Rez territory. Symbols and cultural contexts of Indian reservation landscape in contemporary Northern American cinema and comic booksPoor houses, trailers scattered in wilderness, inhabited by degenerated people, dusty roads full of old cars – the landscape of Indian reservation in contemporary audiovisual culture is marked with symptoms of degradation. In the same time, places where social problems – especially alcoholism and unemployment – have been so vividly manifested, become a part of various discourses of marginalization, intolerance, alienation and social stigmatization. “Rez’s” landscape in film and comic books becomes a dark mirror for the official American culture symbolized by Mount Rushmore, in whose shadow lies the Lakota Pine Ridge reservation. In her analysis of selected films and comic books, theauthor shows different aspects of rez’s symbols and cultural contexts. In such films as Chris Eyre’s Skins or Michael Apted’s Thunderheart and Jason Aaron and R.M. Guéra’s comic book series Scalped, Indian reservation is shown almost as an apocalyptic territory and – in the same time – as a dark side of America. On the other hand, in Eyre’s Smoke Signals or Michael Linn’s Imprint, rez is a mythic place of cross-generation encounters.

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Wood, Clinton, and Caroline Clevenger. "A Sampling of Community-Based Housing Efforts at Pine Ridge Indian Reservation." American Indian Culture and Research Journal 36, no. 4 (2012): 1–28. http://dx.doi.org/10.17953/aicr.36.4.w4452h107120gt62.

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Pine Ridge Indian Reservation is in need of several thousand houses to alleviate overcrowding and improve living conditions. The United States government has failed to provide appropriate or sufficient housing and other individuals and organizations that have attempted to build homes for the Lakota have met with widely varying results. This paper documents community-based housing activities of fifteen Pine Ridge residents who attempted to implement a variety of construction techniques. The biggest challenges were obtaining and paying for resources and finding competent, reliable labor. The interviewees used local and salvaged materials extensively and worked within the local, informal economy to meet these challenges and address their dissatisfaction with government cluster housing. Findings suggest that local, community-based construction may provide a successful and culturally sustainable strategy for residential construction because it equips builders with a means to earn a living, develops construction skills, establishes a sense of ownership, and provides appropriate housing that enriches lives and builds pride.

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Ruhela, Mukesh, Sweta Bhardwaj, Singh Pradipkumar Gaurishankar, Faheem Ahamad, and Rakesh Bhutiani. "Water quality assessment of Lakhota Lake, Jamnagar, Gujarat, India, with special reference to the water quality index (WQI)." Environment Conservation Journal 25, no. 2 (2024): 604–10. http://dx.doi.org/10.36953/ecj.27782024.

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The present study was carried out to assess the water quality of Lakhota Lake. Objective water samples from five different sites were collected and analyzed from January 2023 to December 2024. Furthermore, the data obtained were processed to calculate the water quality index (WQI). The values obtained were compared with the guidelines for drinking purposes suggested by the World Health Organization and Bureau of Indian Standard. The results revealed that all the studied parameters were within the permissible limits except turbidity, TDS and EC, which exceeded the permissible limits. Among all the sites, site 5 was more heavily polluted than all the other sites. Among the heavy metals, iron was found above the permissible limits at Site 3, Site 4 and Site 5. Eight water quality parameters were used in the WQI approach to estimate the integrated groundwater quality. The WQI values ranged from 63.8 to 81.9, indicating that the Lakhota Lake water is not suitable for drinking water, including water from both humans and animals. At sites 1-4, the WQI falls in the poor category, while at site 5, it falls under the very poor category. There is a need for proper wastewater management in and around Lakhota Lake to protect the water quality and aesthetic properties of the lake. It is finally suggested that vegetation should also be planted at the boundaries of the lake, which will work as a natural purifier for the water of the lake.

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Engelskirchen, Howard. "Value Is Sense-Less: Socialism, Kincentric Community, and the Gift of Philial Labor." Science & Society 86, no. 2 (2022): 314–34. http://dx.doi.org/10.1521/siso.2022.86.2.314.

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American Indian scholar, activist, and elder Vine Deloria, Jr. asked why Western peoples have such a negative view of the physical world. The instrumentalism of market relationality, from the emergence of coinage to the mature development of capital, suggests an answer. Looking beyond market relationality means understanding the social belonging of the individual as a premise of social life, a view Marx and Deloria appear to share. Socialists can look to indigenous thought for insight into refashioning community and labor in the perspective of communal belonging. The term “kincentric” extends our understanding of community in the spirit of the Lakota phrase, Mitakuye Oyasin, “we are all related”; “philial labor” is introduced to characterize labor animated by the principle of “from each according to ability, to each according to need.”

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Lewandowski, Tadeusz. "Gertrude Bonnin on Sexual Morality." English Studies at NBU 7, no. 1 (2021): 5–20. http://dx.doi.org/10.33919/esnbu.21.1.1.

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This paper examines attitudes to sexual morality held by the Yankton Dakota author and activist Gertrude Bonnin (1876–1938), better known by her penname Zitkála-Šá (Red Bird in Lakota). Bonnin’s concerns encompass several themes: the victimization of Indian women, disintegration of Native courtship rituals, sexual threats posed by peyote use, and the predatory nature of Euro-American men. This critique as a whole — in which a ‘white invasion,’ in her words, leads to a corruption of Native sexuality — sometimes produces inconsistencies, particularly regarding Bonnin’s statements on the alleged sexual perils of peyote. Her investigations into the Oklahoma guardianship scandals of the 1920s, however, strongly buttress recent research by Sarah Deer (2015), whose study, The Beginning and End of Rape: Confronting Sexual Violence in Native America, highlights the tragic aspects of Native-white sexual relations under United States settler-colonialism.

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Hauff. "Beyond Numbers, Colors, and Animals: Strengthening Lakota/Dakota Teaching on the Standing Rock Indian Reservation." Journal of American Indian Education 59, no. 1 (2020): 5. http://dx.doi.org/10.5749/jamerindieduc.59.1.0005.

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Zimmer, Eric Steven. "A President in Indian Country: Calvin Coolidge and Lakota Diplomacy in the Summer of 1927." Great Plains Quarterly 37, no. 3 (2017): 215–34. http://dx.doi.org/10.1353/gpq.2017.0036.

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Hauff, Tasha R. "Beyond Numbers, Colors, and Animals: Strengthening Lakota/Dakota Teaching on the Standing Rock Indian Reservation." Journal of American Indian Education 59, no. 1 (2020): 5–25. http://dx.doi.org/10.1353/jaie.2020.a798551.

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Fredericks, Jesse, Heart Sr., and Strickland. "The Lakota Language Project at Red Cloud Indian School: Turning the Tide of Native Language Loss." Journal of American Indian Education 57, no. 3 (2018): 51. http://dx.doi.org/10.5749/jamerindieduc.57.3.0051.

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Fredericks, Linda, Dan Jesse, Robert Brave Heart Sr., and Melissa Strickland. "The Lakota Language Project at Red Cloud Indian School: Turning the Tide of Native Language Loss." Journal of American Indian Education 57, no. 3 (2018): 51–71. http://dx.doi.org/10.1353/jaie.2018.a798581.

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Noll, Elizabeth. "Experiencing Literacy in and Out of School: Case Studies of Two American Indian Youths." Journal of Literacy Research 30, no. 2 (1998): 205–32. http://dx.doi.org/10.1080/10862969809547996.

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This case-study research focused on the role of multiple literacies in the lives of Lakota and Dakota (Sioux) young adolescents who lived and attended school in a predominately White, rural community in the upper Midwest. In addition to examining the participants' uses of reading and writing, this study explored the ways in which the participants constructed meaning through music, dance, and art. Also studied was the influence of multiple cultures - American Indian culture, school culture, and mainstream popular culture - on the adolescents' transactions with literacy. Data were collected both in and out of school over a period of 7 months. Primary collection techniques included participant observation and fieldnotes; interviews with the participants and their parents, peers, teachers, and administrators; and examination of artifacts. The findings of this study indicate that literacy supported important personal and social needs in the lives of the adolescents. Specifically, through literacy, they explored and expressed their sense of identity and examined critical issues related to prejudice, racism, and discrimination. Numerous questions remain as to the different ways persons experience literacy and illiteracy. How often is literacy defined in relation to illiteracy? How often does it actually signify academic literacy? How do diverse individuals become literate in an inequitable world? - Maxine Greene (1991, p. 129)

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Reese, Debbie. "Claims to Native Identity in Children’s Literature." American Indian Culture and Research Journal 43, no. 4 (2019): 123–32. http://dx.doi.org/10.17953/aicrj.43.4.reese.

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This commentary essay examines several individuals who wrote books for children and made claims to Native identity that are fraudulent, or otherwise problematic. Asa Carter, for example, posed as a Cherokee named “Forrest Carter” and published The Education of Little Tree, put forth as the autobiography of someone who had been on the Trail of Tears. So popular that it was published in Korean, Turkish, Czeck, Slovenian, and Spanish, in 1997 Little Tree became a feature film. Although the author’s fraud was exposed in The New York Times, the book continues to be published. Jamake Highwater, posing as a Blackfoot/Cherokee, won the most prestigious children’s literature award, the Newbery Honor given by the American Library Association, for Anpao: An American Indian Odyssey, in 1978. Paul Goble is a British writer who loved American Indian stories so much that he moved to the United States to live near Plains tribes, where he was given a Native name. Both that name and the ways he spoke of the gift led people to believe that he had been adopted into the Lakota tribe. Like Carter and Highwater, but more prolific, Goble’s books sell well in a market that retains narrow and stereotypical views of Native peoples. The essay concludes by discussing the ways that the works of Carter, Highwater, and Goble impact publishing today.

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Carroll, James T. "To Be An Indian: An Oral History and The Price Of A Gift: A Lakota Healer's Story." Oral History Review 28, no. 1 (2001): 142–43. http://dx.doi.org/10.1525/ohr.2001.28.1.142.

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Ryan E. Burt. ""Sioux Yells" in the Dawes Era: Lakota "Indian Play," the Wild West, and the Literatures of Luther Standing Bear." American Quarterly 62, no. 3 (2010): 617–37. http://dx.doi.org/10.1353/aq.2010.0013.

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Wendel, Annie. "Tools vs. Textbooks: Comparing the Impact of Alternative Break Trips and Classroom-Based Learning." Undergraduate Journal of Service Learning & Community-Based Research 2 (November 22, 2013): 1–14. http://dx.doi.org/10.56421/ujslcbr.v2i0.115.

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Mixing and pouring concrete for the foundation of a house in Tijuana, Mexico is not your typical college spring break experience. Neither is hiking through fair trade coffee co-ops in Nicaragua or weatherproofing trailer homes on a Lakota American Indian reservation in South Dakota. However, students on college campuses across the country have increased opportunities to participate in and develop leadership skills on these Alternative Spring Break (ASB) programs. While students often return home saying, “The trip changed my life!” there is a need to examine what elements make the experience transformational and if the same learning experience can be transferred to students in a classroom environment. The purpose of this studyis to examine the learning outcomes of student participants in a Providence College ASB program compared to students in classroom-based instruction with a focus on intercultural service and global citizenship. Interviews of pre- and post-trip participants were analyzed usingfive different learning objectives defined in the course curriculum to identify what program elements were most effective in achieving student learning. Participants showed differences in cognitive and psychological outcomes, demonstrating the importance of both traditionalclassroom-based and experiential learning as well as the benefit of developing students as coeducators both in and out of the classroom.

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Capiau, Brecht. "Killers of the Flower Moon: een pleister op Amerika’s erfzonde." Les procès 138 (2024): 16–19. http://dx.doi.org/10.4000/11x5m.

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In 1974 vatte regisseur Martin Scorsese al het plan op om een film te maken over de oorspronkelijke Amerikanen. Een bezoek aan het Pine Ridge reservaat bij de Oglala Lakota Sioux in Zuid-Dakota hadden zijn ogen geopend voor de discriminatie, het racisme en de ellendige levensomstandigheden waar de ‘indianen’ zich in bevonden. Het boek, waarop de cineast zich zou baseren, was net zoals Killers of the Flower Moon een non-fictie werk: Bury My Heart at Wounded Knee: An Indian History of the American West van Dee Brown. Het behandelt de Amerikaanse, westwaartse politiek in de periode 1830-1890 en werpt een kritische blik op het effect ervan op de inheemse Amerikanen. Ondanks interesse van acteur Marlon Brando viel het project uiteindelijk in het water. Retrospectief gezien was dit wellicht de juiste samenloop van omstandigheden. Scorsese was op dat moment veel te veel bezig met zijn eigen schuld en boete (Mean Streets, 1973) en de verwerking van het door iedereen gedeelde Vietnam trauma (Taxi Diver, 1976) om een engagement aan te gaan voor een dergelijk project. Vijftig jaar na datum laat Killers of the Flower Moon, een verfilming van het gelijknamige boek van David Grann, zich bekijken als een meesterwerk van een gelouterde grootmeester van de cinema op het toppunt van zijn kunnen.

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Smith, Victoria. "Lakotas, Black Robes, and Holy Women: German Reports from the Indian Missions in South Dakota, 1886-1900." Journal of American Ethnic History 28, no. 3 (2009): 96–98. http://dx.doi.org/10.2307/40543434.

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Hakro, Asghar A. A. D., Muhammad Soomar Samtio, Abdul Shakoor Mastoi, and Riaz Hussain Rajper. "THE MAJOR ELEMENTAL COMPOSITION OF MIDDLE PALEOCENE SEDIMENTS OF SOUTHERN INDUS BASIN PAKISTAN: IMPLICATION ON PROVENANCE." Earth Science Malaysia 5, no. 1 (2020): 01–09. http://dx.doi.org/10.26480/esmy.01.2021.01.09.

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The current study area is a northeastern part of Karachi arc and located in Lakhi Range and also the Southeastern part of Karachi arc which is Thar Desert. Present study is focused on Bara Formation with specifically source rock study, as it could be understand that from where these detritus were being supplied, either from Indian craton or Asian plate in Middle Paleocene time. These sediments are composed of Sandstone, Shale, Coal, and Siltstone with some traces of fossils. Ninety five samples of Middle Paleocene sediments from three localities (Ranikot, Lakhra and Thar) with five stratigraphic sections have investigated for geochemical elements identification. The studied sediments have been classified as Litharenite, Sublitharenite, arkose, Sub-arkose greywacke, Iron sand, Iron shale. PIA and CIA of studied section of basin had been facing low/low to high weathering conditions in source area. The majority of samples indicate the passive margin tectonic settings. Middle Paleocene sediments of Southern Indus Basin is concluded here as the sediments had been supplied from Indian shield rocks and it can be summarized that the Indian plate was not collided with Asia plate in Middle Paleocene time (61.6-59.2 million years age) at Southern Indus Basin of Pakistan.

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Ross Enochs. "Lakotas, Black Robes, and Holy Women: German Reports from the Indian Missions in South Dakota, 1886–1900 (review)." Catholic Historical Review 94, no. 3 (2008): 609. http://dx.doi.org/10.1353/cat.0.0100.

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Jacobson, Danae. "Converting the Rosebud: Catholic Mission and the Lakotas, 1886–1916. The Civilization of the American Indian Series. By Harvey Markowitz." Western Historical Quarterly 50, no. 4 (2019): 430. http://dx.doi.org/10.1093/whq/whz089.

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Foster, Julie. "Crazy Horse: A Lakota Life by Kingsley M. Bray, and: The Unquiet Grave: The FBI and the Struggle for the Soul of Indian Country by Steve Hendricks." Western American Literature 42, no. 3 (2007): 317–19. http://dx.doi.org/10.1353/wal.2007.0045.

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Hamid, Runa, and Rakesh K. Mishra. "Experiments with Drosophila for Biology Courses (Edited by S. C. Lakhotia and H. A. Ranganath; Published by Indian Academy of Sciences, Bengaluru) ISBN: 978-81-950664-2-1." Proceedings of the Indian National Science Academy 87, no. 2 (2021): 423–26. http://dx.doi.org/10.1007/s43538-021-00042-5.

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Ratre, Kamleshwar, Bert De Waele, Tapas Kumar Biswal, and Suspa Sinha. "SHRIMP geochronology for the 1450Ma Lakhna dyke swarm: Its implication for the presence of Eoarchaean crust in the Bastar Craton and 1450–517Ma depositional age for Purana basin (Khariar), Eastern Indian Peninsula." Journal of Asian Earth Sciences 39, no. 6 (2010): 565–77. http://dx.doi.org/10.1016/j.jseaes.2010.04.022.

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Ratre, Kamleshwar, Bert De Waele, Tapas Kumar Biswal, and Suspa Sinha. "SHRIMP geochronology for the 1450Ma Lakhna dyke swarm: Its implication for the presence of Eoarchaean crust in the Bastar Craton and 1450–517Ma depositional age for Purana basin (Khariar), Eastern Indian Peninsula – Reply." Journal of Asian Earth Sciences 42, no. 6 (2011): 1437–39. http://dx.doi.org/10.1016/j.jseaes.2011.07.009.

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Basu, Abhijit, and M. E. Bickford. "“SHRIMP geochronology for the 1450Ma Lakhna dyke swarm: Its implication for the presence of Eoarchaean crust in the Bastar Craton and 1450–517Ma depositional age for Purana basin (Khariar), Eastern Indian Peninsula”: Comment." Journal of Asian Earth Sciences 42, no. 6 (2011): 1440–41. http://dx.doi.org/10.1016/j.jseaes.2011.07.019.

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Minks, Amanda. "Interculturalidad en el discurso de los niños miskitos en Corn Island." Wani 59 (February 3, 2011): 31–49. http://dx.doi.org/10.5377/wani.v59i0.257.

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Con este artículo, su autora inicia sus estudios sobre la interculturalidad entre los niños miskitos de Corn Island, basados en las investigaciones etnográficas y antropológica-lingüísticas que realizó en 2002 y 2003. Las interacciones transcritas cuidadosamente demuestran cómo los niños miskitos combinan el conocimiento tradicional, el conocimiento mediático, el multilingüismo y el juego imaginativo en su discurso cotidiano en Corn Island. Se sugiere que la interculturalidad no sólo es una pedagogía promovida por las instituciones regionales y transnacionales sino, también, una práctica cotidiana de la comunicación basada en las historias de interacción e intercambio. El discurso oficial de la interculturalidad ha sido un medio de negociar la diferencia cultural en las instituciones educativas en la Costa Caribe de Nicaragua y en otros lugares. Sin embargo, la práctica de la interculturalidad surge en la interacción cotidiana que provee recursos autóctonos para el diálogo y la identidad. Corn Island ra miskitu luhpia naniba aisi banghwan iwanka ailal tilara iwaia ba dukiara Naha ulbanka wal, ulbi sakan dawanka na ta krikisa iwanka ailal ba stadi muni laki kaikaia dukiara, Corn Island ra miskitu tuktika naniba tilara, witin mani 2002 bara 2003 ra, stadi muni laki kaikan kan, indian daknika sirpi nani iwanka laka ba, bara witin nani ai bila aisinka laka nani basin, bara naha lainkara ai wark ka ba daukbia. Diara nani aisanka bara daukanka nani dukiara nahara ulban na pain aisi kaikuma bara mahrikisa, nahki miskitu luhpia naniba mixmunisa Blasi pyuara iwanka tanka nani, diara pain lan takras munan laka, bila ailal aisanka laka nani bara Corn Island ra yu bani sturi aisanka laka nani luki kaiki ba. Kupia kraukisa tawan kum satka ailal iwanka laka ba sika, upla iwanka bara natka nani dukiara baman stadi munaia dukiara wan tasbaia bilara apis nani ta briba bara tawan wala wina apiska nani buisin tabaikan ai taura waras, sakuna, baku sin, yu banira pana pana sturi aisanka laka kumsa, blasi pyua wina wan almuka nani sturka, nahki witin nani pana pana aitabaiki kan laka bara diara nani pana pana sinsmuni bara yui banghwi kanba dukiara sin. Iwanka satka ailal ba tanka pali rait aisi sakan bawal, Nikarawa Karibi kuska ra bara tawan wala nanira sin kul sinska laka smalki apiska nanira naha dukiara trabil nani takisa, baku sakuna, iwanka satka ailal lakara iwaia ba taki aulasa, nitka kum tara baku yawan wan bila kat aisaia nitka bara wan natka kat aikuki wan uplika nani wal iwaia nitka nani sut. Corn Island kau wayah walanibis balna yuyulwi alas yalahnin lani satni mahni pas kau bang atnin lani. Ulna adika karak, ulwi yakna daniwan adika tunan bahwi alas yalahnin lani satni mahni kidika tadi munwi laihwi talnin yulni, Corn Island kau wayah walanibis balna pas yakat, witin kurih 2002 dawak 2003 yakat, tadi munwi laihwi talna dai, indian balna aslah kalududuhna dibin balna ampat yalalahwa kidi lani, dawak witingna ampat yulbabauwa kidi yulni bik, dawak adika warkni yamna dai kapat nawatwi yamwarangki. Witingna ampat yulbabauwa kidi dawak ampat bang kidi yulni adika ulna akat ma nikinkawi. Ampat wayah walanibis balna kidi mixmumunwa kidi sara puyuni kau ampat bang dai lani balna, di yamni lan kalalahwas dai yulni, tuni mahni yuyulwa kidi yulni dawak Corn Island kau ma bani tuni uk uk yuyulwa kidi bitik kulwi laihwi tatalwi. Isnin pakwi tawan askau alas yalahnin lani satni mahni duduwa kidika kuduh, muih balna ampat yalalahwa kidi dawak ampat bang kidi yulni kamanah tadi munnin yulni ma sauki paskau apis balna tunan duduwa kidi dawak sau uk kaupak dawak sau uk kaupak anipis balna yaklauiwi bik kalparaswak tanit kau kiwaski, kaunah, kaput bik, ma bani kau biri biri yulbauda kidi lani aski, sara puyuni kaupak ma sulaki balna yulnina, witingna ampat biri biri kalparaswa dai kidi yulni dawak witingna biri biri di sinsmumunwa dai kidi dawak di prisant yuwada kakaswa dai kidi yulni bik. Ampat muih balna yalalahwa dai kidi lani balna ramh laih palni yulwi yakna yulni, Nikarawa Karibi kusni kau dawak tawan uk balna kau bik kul sinsni lani sumamalwa anipis balna kau adika yulni trabail balna kalahwi, kaput kaunah, alas lani kat yalahnin lani satni mahni balna kidika kaikalahwa sak ki, nitni as nuhni kapat mayang ma tuki kat yulnin nitni dawak mayang ma laki kat ma muihki balna karak kalpakdi yalahnin lani nitni balna DOI: http://dx.doi.org/10.5377/wani.v59i0.257Wani No.59 2009 pp.31-49

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Fenelon, James V. "From Peripheral Domination to Internal Colonialism: Socio-Political Change of the Lakota on Standing Rock." Journal of World-Systems Research, August 26, 1997, 259–320. http://dx.doi.org/10.5195/jwsr.1997.110.

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This paper discusses changing "national" identities of the Lakota and Dakota on Standing Rock, "Sioux" Indian Reservation, through an overview of the traditional Lakota, the United States, conceptual differences of Lakota Oyate with U.S. sovereign power, and political representations. Envelopment/incorporation of the Lakota are discussed as struggles over sovereignty and treaty rights leading to formation of the "Sioux Nation" and six separated Lakota-Sioux reservations. External national identities range from "Hostiles" alien labels to "Indians" ultimately as citizens. American citizenship is reviewed as both inclusion and dissolution, with the re-organization, political re-construction, and assimilation strategies of the United States. 20th century resistance and cultural domination are considered in the American Indian Movement as political resurgence.

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