Lakota Research Articles

Book review: Mathieu, Jon: Mount Sacred. A short global history of holy mountains since 1500

Mathieu, Jon: Mount Sacred. A short global history of holy mountains since 1500. 155 pp. 11 figs. The White Horse Press. Winwick 2023. ISBN 978-1-912186-716, 30 £. eISBN 978-1-912186-72-3, OA ebook.Mathieu, Jon: Mount Sacred. Eine kurze Globalgeschichte der heiligen Berge seit 1500. 192 pp. 11 figs. Böhlau. Wien 2023. ISBN: 978-3-205-21702-2, eISBN: 978-3-205-21703-9, 35 €.
 The topic of sacred mountains has been fascinating for mountain researchers that had access to varied peaks on different continents and opened up comparative perspectives. Edwin Bernbaum’s (1990) famous book on Sacred mountains of the world was published a generation ago at the same time when Karl Gratzl (1990) edited his book on Die heiligsten Berge der Welt. It was a time when the human sphere of mountain regions attracted more attention by anthropologists, archaeologists and geographers. Embedded in a less prophane approach their descriptive books hinted towards more rigorous studies on indigenous practices and rituals, emphasized the historical rootedness of mountain communities and led to changing appreciations over time on the path to highlighting mountain exceptionalism and its exalted representation of pristine environments.The recent publication of Jon Mathieu’s Mount Sacred is a welcome reflection about how mountains became sacred objects and sanctified entities covering a period of half a millennium. The author, himself an authority on European Alpine history, has been fascinated by global mountain studies earlier on in his seminal work on the ‘third dimension’ (Mathieu 2011). This as well as the present book were simultaneously published in German and English.It is fascinating to read how sacred mountains have been created and imagined, how belief systems and scientific approaches shaped the perception of mountain peaks. The opening two chapters are devoted to an enquiry that is inspired by seminal works on Eurasian studies with a focus on place and position of mountains in structuring human environments, environmental control and scientific approaches. Eight chapters are devoted to selected mountains, among which we find at the beginning Mount Kailash and at the end Uluru. The former has probably gained the highest attention among Western readers and has been further promoted since being popularised as the ‘holiest mountain’ (Tichy 1937) suggesting a hierarchy of sacredness. In contrast, Uluru, formerly known as Ayers Rock in Australia, has been rather neglected in the above-mentioned books, probably because the mountain towers only 350 metres above the surrounding plains. Uluru has gained in popular appreciation and became a symbol in the recently debated treaty for Indigenous Australians.The two cases from China and Korea – Tai Shan and Paektusan/Changbaishan – have been canonized in their respective political contexts. Beginning with ritual importance and a deep historical rootedness they have been instrumentalized for less religious purposes and fixed on the political maps of China and North Korea. Presenting cases from the Christian realm in the European Alps seemed to be more challenging as there were pilgrimage places in villages and valleys, rather than a tradition of attributed sacredness and mountain worship on Alpine peaks and passes. Jon Mathieu entertains the reader with a number of anecdotes and historical turns in placing crosses there and in a subsequent chapter on erecting crosses in Italy and neighbouring countries on places in order to celebrate Catholic Christians’ persistence at the beginning of the 20th century. Here a comparison with the wider Himalayan arc and its manifold iconography and materiality on passes, springs and rivers would have been interesting because of its pilgrimage practices, plentiful stocks and great variety of expression and ritual veneration. The chapter devoted to North America puts the Black Hills where Black Elk and Lakota Sioux used to pray to their ‘six grandfathers’ (Tunkasila Sakpe Paha) into the centre of attention; it is the same place where the conflict about Mount Rushmore with the rock sculptures of four American presidents emerged. Competition about sacred places occurs as well where adventure sports and rock climbing take place in spiritually laden or only respected places and peaks. This applies for North American national parks obviously more than for the East African volcanoes; the latter having become attractive tourism destinations with the Kilimanjaro and victims of myth creation. Marketing of mountains has often contributed to generating legends and stories about alleged sacredness and spiritual capacities of mountains. In this context many more prominent case studies and mountain regions would come to our mind that are not covered or mentioned in this book. Jon Mathieu made his selection in order to investigate the underlying processes of creating Mount Sacred.Jon Mathieu’s approach to unearth the roots of the sacredness of some mountains and telling us revealing stories about influential actors and changing factors over time has resulted in an entertaining and enlightening text that broadens the horizon of mountain veneration. His book is highly recommended to interested members, promotors and curious visitors of mountain communities.

Reflections on 36 Years of Participation in Lakota Sioux Sweat Lodge Ceremonies

My experiences with 36 years of the Lakota Sioux sweat lodge (inipi) ceremony have helped me cultivate a sense of the interconnectedness and sacredness of nature and humans as part of nature. I bring this sense into my practice as a Jungian analyst in various ways including being able to contain difficult moments in therapy by imagining being in a sweat lodge. One experiences the important therapeutic aspects of the container and a center and centering energy through the symbolism associated with the sweat lodge that, together with the ritual and songs, creates an embodied sense of the classical archetypal elements of Earth, Air, Fire, and Water. Participating with the same small group for several years builds a strong sense of community and a connection with ancestral spirits. Sense of place is created by performing the rituals in natural environments, and the cycles of life and death are felt as one conducts lodges through all seasons and with members young and old. Fasting increases the power of the ceremony, and knowledge of ancient sacred sites in the area magnifies a sense of cultural history connected with the land. Not insignificant is the reverence developed for Native American ceremonies and the Lakota who taught us their ways and worldviews. These experiences color how one works as a therapist to help clients find a center, develop a sense of the sacred in nature, build a sense of place and community, and cultivate an appreciation for Native American cultures and history.

Fluent in War and Peace

This research is an observation of the life and actions of the Lakota Sioux headman, Red Cloud. A consideration of his life provides the observer with an understanding of the Lakota epoch on the northern Great Plains of North America and his role in the continuation of the Lakota people. As Red Cloud ascended the Lakota meritocracy, he led multiple successful sorties against rival Native groups and the American military. These actions included horse raids and combat missions that enforced Lakota supremacy over the modern Dakotas, Northern Nebraska, eastern Montana, and Wyoming. Later in his life, he and other Plains Natives encountered increasing numbers of Euro-Americans in the form of civilian settlers and traders followed by elements of the Federal Government. As tensions built between the Plains Natives and the US, Red Cloud began to actively oppose American intrusions into Lakota land. The crescendo of Red Cloud’s physical resistance was the Fetterman Fight, an action in which Red Cloud and his allies encircled and destroyed a company-sized element of the US Army. Following its defeat, the US proposed peace through the 1868 Treaty of Fort Laramie. To the US, the agreement concentrated the Lakota in southern South Dakota, away from American economic activities. To men like Red Cloud, unfamiliar with concepts of finite containment, the treaty only affirmed their hunting rights and hegemony in the region. However, as waves of new migrants flowed west from their eastern metropoles, it became apparent to Red Cloud that the policy of the Federal Government was the permanent concentration and degradation of the Lakota. Faced with this forlorn reality, Red Cloud led the Lakota on the reservation through a restricted existence. Despite the Federal attempts at the degradation of the tribe, Red Cloud, using pacifist defiance, ensured the Lakota’s survival and the preservation of a large portion of the region he conquered in his youth. It is possible that his choice to surrender on terms favorable to his tribe and the timing of his cessation of combat actions were more important to the survival of the Lakota than the decision of his peers to continue their war with the US. This is evident in the continuation of the Lakota Pine Ridge Reservation based on the agreement between the US and the Lakota following Red Cloud’s victories in the Powder River Region. Although the Reservation was and is a form of human concentration and containment, it was, a relatively safe place for the Lakota when one considers their treatment outside the sphere of Red Cloud’s influence, most notably the massacre at Wounded Knee.

Hugh Lenox Scott, 1853–1934: Reluctant Warrior by Armand S. La Potin

Reviewed by: Hugh Lenox Scott, 1853–1934: Reluctant Warrior by Armand S. La Potin James Bailey Blackshear Hugh Lenox Scott, 1853–1934: Reluctant Warrior. By Armand S. La Potin. (Norman: University of Oklahoma Press, 2021. Pp. 228. Illustrations, notes, bibliography, index.) In this biography, historian Armand S. La Potin details the life of a consummate military man of the late nineteenth and early twentieth centuries. Hugh Lenox Scott was born in Kentucky in the middle of the nineteenth century. His father, an educator and minister, died when he was eight. His mother then moved the family to New Jersey, where his grandfather, principal of the Princeton Theological Seminary, helped to shape Scott’s early years. La Potin points out that Scott’s growing up within this literate and well-connected family paid many dividends. Using numerous family letters, military correspondence, and government records, La Potin chronicles Scott’s rise from West Point cadet to military governor of the Sulu Archipelago during the U.S. occupation of the Philippines. The author also details Scott’s time in 1870s Dakota Territory, his interactions with Fort Sill Comanches, and his experiences as an officer during the Spanish-American War. The last half of the book looks at his military service during the twentieth century. Under Woodrow Wilson, Scott served as both acting secretary of war and army chief of staff. In the process of covering this soldier’s career, La Potin details Scott’s role in every major event in which the U.S. military was involved between 1877 and 1918. At the same time, as the subtitle indicates, this is less a history of tactics and battles than of one man’s earnest attempt at diplomacy and relationship-building. In clear narrative style, La Potin begins by following Scott away from West Point to the northern Great Plains. His posting to the Seventh Cavalry occurred soon after Custer’s defeat at the Little Big Horn. Under Colonel Nelson Miles, he was involved in the campaigns to reign in the remaining Lakota Sioux, Cheyenne, and Arapaho who refused to live on reservations. Here, La Potin puts in place the theme that runs throughout the work: no matter what period or event, Scott was always interested in avoiding conflict and promoting peace among the peoples he was sent subjugate. At the same time, the author is quick to point out the contradictory challenges involved in such an undertaking. Another thread throughout is how Scott’s powerful East Coast connections helped to facilitate his rise within the army hierarchy. This, combined with his own ability to connect with his peers as well as the different cultures with which he came into contact helps illustrate his rise from frontier diplomat to military administrator. One of Scott’s longest postings was to Fort Sill, Oklahoma. There, the defeated Comanche and Kiowa held many of the same grievances and presented the same challenges that he had had to work through with the Cheyenne, Arapaho, and Nez Percé from his earlier posts. While in Indian [End Page 133] Territory, he dealt with the implementation of the Dawes Act, corrupt government agents, greedy merchants, Chiricahua Apache resettlement, and the Oklahoma Land Run. Land issues and Scott’s interactions with Quanah Parker are detailed here, as are his constant battles with local and national politicians, federal bureaucrats, and War Department supervisors. Later chapters on the Spanish American War highlight Scott’s time as Leonard Wood’s chief of staff and adjutant general. His relationship with the irascible Wood is expertly detailed, as is his subsequent role as the military governor of the Sulu Archipelago. Here, among a majority Muslim population, his skills as a negotiator are put to task. La Potin does not shy from the obvious. Scott’s attempts to ingratiate himself within a variety of subjugated societies reveals that his empathetic nature and efforts to do good were shot through with a paternalism that impacted every decision he made, whether interacting with the Sioux or the Moros. Such insight is found throughout this book. While reading this biography I could not help but liken Hugh Lennox Scott to the fictional Forrest Gump. From Red Cloud to Teddy Roosevelt, Quanah...

Riding East—Western Myths, Nostalgia, and the Crossing of Generic Boundaries in Hidalgo (2004)

<i>Riding East</i>—Western Myths, Nostalgia, and the Crossing of Generic Boundaries in <i>Hidalgo</i> (2004)

A Whirlwind Passed through Our Country: Lakota Voices of the Ghost Dance by Rani-Henrik Andersson

Reviewed by: A Whirlwind Passed through Our Country: Lakota Voices of the Ghost Dance by Rani-Henrik Andersson Lisa J. M. Poirier (bio) A Whirlwind Passed through Our Country: Lakota Voices of the Ghost Dance by Rani-Henrik Andersson University of Oklahoma Press, 2018 A WHIRLWIND PASSED THROUGH OUR COUNTRY is a thoroughly contextualized and annotated collection documenting a broad spectrum of Lakota perspectives on the Ghost Dance of 1890. It is not merely an updated treatment of the documents in the Eugene Beuchel Manuscript Collection at Marquette University. Rather, Andersson has meticulously assembled and retranslated all available printed sources that contain Lakota (and Lakota-adjacent) views regarding the Ghost Dance of 1890. Rani-Henrik Andersson has buttressed the Beuchel collection with documents from several other archival and newspaper sources, including, perhaps most impressively, his translations of accounts from Iapi Oaye, the Dakota-language Presbyterian missionary newspaper. With the publication of this book, the complexity and multiplicity of Lakota positions regarding the Ghost Dance Movement of 1890 has been made abundantly clear and widely accessible. Rani-Henrik Andersson's linguistic, cultural, and historical expertise is evident in his fresh translation, careful contextualization, and thorough annotation of dozens of Lakota accounts of the origin, transmission, performance, significance, and future of the Ghost Dance. Andersson has arranged the collection into four sections that represent and illustrate the spectrum of Lakota attitudes toward and relationships with the Ghost Dance. In the late nineteenth century and well into the twentieth century, settlers and scholars categorized Lakota positions on the Ghost Dance as either "progressive" (Christian and opposed to the Ghost Dance) or "non-progressive" (traditionalist and supportive of the Ghost Dance). Andersson's quadripartite division of these texts takes an important step in disrupting this binary system of classification. The first section of the book is filled with accounts from enthusiastic Lakota practitioners of the Ghost Dance, described by Andersson as "true believers." The second part includes the views of some Lakota people who were initially practitioners but later ended their participation, as well as statements by sympathetic nonpractitioners (like Red Cloud and Sitting Bull), accounts from Lakota men involved in the arrest and murder of Sitting [End Page 190] Bull (which provide context for the volatility of the time), and finally, the perspectives of vocal opponents of the Ghost Dance (like American Horse and Young Man Afraid of His Horses). The third part of the collection contains documents conveying the thoughts of outsiders who were still close observers of the ritual, including, notably, not just George Sword and William T. Selwyn but also several settlers married to Lakota women and several men of mixed French-Canadian and Native (Lakota, Omaha, or Santee) heritage. These outsider accounts add a great deal to the richness of Part 3. The final part of the collection presents the perspectives of Lakota (and Santee) Christians with Euro-American educational backgrounds, including Charles Eastman and Luther Standing Bear, as well as the Christian perspectives published in Iapi Oaye. The book admirably succeeds in illustrating that there was no unified "Lakota perspective" on the Ghost Dance of 1890. Clearly, there was a multiplicity of perspectives. Andersson accomplishes his goal of complicating the old "progressive" versus "non-progressive" taxonomy. His collection reflects a series of well-taken choices; the decision to include all of the Short Bull material exemplifies Andersson's dedication to representing nuance, specificity, and change over time. In addition, Andersson's excellent introduction includes a detailed contextualization of the Ghost Dance of 1890, including environmental context of the sort that anchors Louis Warren's God's Red Son. The footnotes are filled with substantive annotations and observations. There is still some room for critique, however. For instance, as a scholar of religion, I would have liked to see some interrogation of the use of the terms "religion" and "new religious movement" to characterize this distinctive set of ritual innovations on the northern plains at the turn of the twentieth century. I also would have appreciated a more critical engagement with the meaning and the effects of using the terms "belief" and "practice" here, especially as these terms reflect and replicate a European Christian taxonomy. While I acknowledge that...

Review: The Palestinian Idea: Film, Media and the Radical Imagination, by Greg A. Burris

Review: The Palestinian Idea: Film, Media and the Radical Imagination, by Greg A. Burris

Identifying a living great-grandson of the Lakota Sioux leader Tatanka Iyotake (Sitting Bull).

A great-grandson of the legendary Lakota Sioux leader Sitting Bull (Tatanka Iyotake), Ernie LaPointe, wished to have their familial relationship confirmed via genetic analysis, in part, to help settle concerns over Sitting Bull’s final resting place. To address Ernie LaPointe’s claim of family relationship, we obtained minor amounts of genomic data from a small piece of hair from Sitting Bull’s scalp lock, which was repatriated in 2007. We then compared these data to genome-wide data from LaPointe and other Lakota Sioux using a new probabilistic approach and concluded that Ernie LaPointe is Sitting Bull’s great-grandson. To our knowledge, this is the first published example of a familial relationship between contemporary and a historical individual that has been confirmed using such limited amounts of ancient DNA across such distant relatives. Hence, this study opens the possibility for broadening genealogical research, even when only minor amounts of ancient genetic material are accessible.

Use Language to Mean What You Say

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.

From Wounded Knee to the Gallows: The Life and Trials of Lakota Chief Two Sticks. By Philip S. Hall and Mary Solon Lewis

<i>From Wounded Knee to the Gallows: The Life and Trials of Lakota Chief Two Sticks.</i> By Philip S. Hall and Mary Solon Lewis

Développement économique urbain et (in)visibilité des cultures autochtones : les Sioux lakota à Rapid City, SD

Rapid City, dans le Dakota du Sud aux États-Unis, est ce que les chercheurs appellent une border town, ville proche de réserves amérindiennes, caractérisées aujourd’hui encore par la peur et la violence coloniale. Les efforts fournis récemment par des entreprises privées pour générer du développement économique par le tourisme ont mis en avant les cultures autochtones locales, notamment dans l’espace public du centre-ville. Cependant, la visibilité amérindienne plus banale ou politisée, non marchandisable reste ignorée, voire stigmatisée, dans les discours et les pratiques, posant la question d’une possible normalisation de la présence des corps autochtones dans la ville. L’article se termine par une discussion des questions soulevées par l’intégration du fait autochtone dans les politiques de redynamisation urbaine de villes frontières comme Rapid City.

The Treaty Imaginary and Tribal Sovereignty in South Dakota

This article examines the history of the South Dakota "Mitigation Act" (as it is commonly know by Lakota people) in the 1990s and early 2000s. The Mitigation Act, enacted in 1998 and implemented over a period of nine years, was meant to create a negotiated agreement between tribal governments and the state for jurisdiction over the regulation of hunting and fishing on the Missouri River that would avoid a long history of bitter litigation over jurisdictional contests. The act was also meant to return lands held by the US Army Corps of Engineers, originally acquired for the purpose of constructing three main-stem dams on the Missouri, to the tribes that had originally held the land, and to the State of South Dakota. Both the goal of negotiating state and tribal jurisdiction, and returning lands to the state and the tribes, led to heightened intensity of the very tribal-state conflicts that the act was meant avoid. Based primarily on the senatorial records of Senator Thomas Daschle (D-SD) and the gubernatorial papers of William Janklow (R), the article examines the logic of the "treaty imaginary" among Lakota tribal governments and their constituencies, and the liberal democratic principle of negotiation by "all interested parties" at the center of development of the Mitigation Act. The article ties the conflict over the act to its fundamental misrecognition of the continuing validity of treaties for Lakota people, and the family resemblance the act had to the illegal taking of the Black Hills for many Lakota and other Great Sioux Nation tribes.

Cheyenne River Sioux Traditions and Resistance to the Dakota Access Pipeline

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.

Listening to the Trees: Seven Words on the Coronavirus

Listening to the Trees: Seven Words on the Coronavirus Belden C. Lane (bio) For twenty-five years I’ve had a practice of praying with a 100-year-old cottonwood tree in the park across the street from my house. I call him Grandfather. As his leaves rustle in the wind in this time of crisis, I’ve imagined what he might be saying to the human community on behalf of the forests of the world. Click for larger view View full resolution Photo courtesy of Jim Taylor. 1. We’re in this together You aren’t alone. Trees neither catch nor carry the virus, but we stand alongside you nonetheless. We’re all part of a single-family, the body of Christ. We’re like the forty-seven thousand trees that make up an aspen grove in central Utah, spread over two hundred acres. What seems to be a small forest is actually a single organism. Every tree is genetically alike, sharing a common root system. That’s a good image for the entire earth community right now. It’s good to think of ourselves as integral parts of a large family unit—a superorganism. When we gracefully interact within that wider whole, new emergent behaviors—a new beauty—appears that hadn’t been there before. You see it in a swirling flock of larks or a churning school of fish. A little gesture here or there shifts the entire system in unpredictable ways. What happens out on the edge reverberates throughout the whole, changing everything. Every act of generosity and care that you exercise in this time has a greater effect than you imagine. Once you identify yourselves as part of a global household, you’ll be more sensitive to every shifting need within the system. Trees can introduce you to this vast symbiotic mystery. [End Page 137] 2. Spend time with a tree In times of fear and loneliness people find an unexpected solace among trees. In the desert of Beersheba, a distraught Elijah discovered hope under the shade of a broom tree. Anne Frank was sustained by a horse chestnut tree she could see from her attic window in Amsterdam. Victor Frankl tells of a dying woman at Auschwitz finding comfort in the blossoms of a tree outside her barracks. E. O. Wilson’s theory of biophilia says that human beings are genetically programmed to have an affiliation with trees and all the rest of nature. We belong to each other. In Norse creation myths, the first man and woman were formed from the dying stumps of ash and elm trees. Trees are referenced in the Bible more than any other creature in the natural world. For centuries they have been honored for their healing, medicinal properties. In India, the neem or lilac tree served as the “village pharmacy.” People used its leaves and sap for various skin and respiratory conditions. The bark of alder and willow trees has anti-inflammatory and fever-reducing qualities. The Lakota people consider the wind rustling in cottonwood leaves as soul-healing in itself. 3. Notice how trees care for each other Given your current need for “social distancing,” there’s much to be learned from trees. They regularly communicate with each other from a distance, sharing information and nutrients along underground fungal networks connecting their roots. These allow the trees to transfer water, nitrogen, and carbon as needed. Old cedar trees share nutrients with younger ones. A Douglas fir may even support a sickly paper birch nearby. In this “wood-wide web,” hub trees reach out to nurture a deeply interrelated community. Trees reach out to others in their heights as well. Thirty stories up, the canopies of redwood trees provide a habitat for a hidden world of epiphyte species—ferns, mosses, and liverworts. The generosity of trees is endless. Even in dying, they care for each other. Fallen trees become nurse logs that provide garden beds for young seedlings. Ninety percent of Sitka spruce trees on the Washington coast grow directly out of their decaying grandparents. 4. Remember that trees are survivors Old trees carry the memory of suffering borne by humans and trees alike. Think of the...

Reduction of environmental pollution by using RTK-navigation in

The concept of precision farming is wide, and it represents the efficiency which is achieved with the help of precision. For the navigation of field machines, the RTK (Real Time Kinematic) navigation is needed. In order to verify the positive effects in practice, RTK navigation system equipped with Fentd 828 was applied to test the width of overlap, and fuel and time that could be saved compared with manual driving. The experiment was conducted on two areas of land size of 172 m × 58 m with two working machines width 3 m and 6 m. Results indicated that 15.7% of the time and 8.66% of the fuel were saved on a working machine of 3 meters width, and 12.6% of the time and 8.28% of the fuel were saved on a working machine of 6 m width. The width of the overlap represent 10% of the working width of the machine, and with the method of turning, which RTK navigation allows, additional time was saved. Ecological footprint, CO2 emissions and global warming potential (GWP) was estimated under different guiding systems. The largest footprint was related to manual tillage with 3 m width working machine, while estimation on CO2 (kg) emissions and GWP obtained the same result. The use of precision agriculture technologies allows better planning and analyzing of working procedures. The air, water and soil pollution are less intensive. Keywords: precision farming, RTK technology, ecological footprint, environmental pollution, tillage DOI: 10.25165/j.ijabe.20191205.4932 Citation: Kelc D, Stajnko D, Berk P, Rakun J, Vindis P, Lakota M. Reduction of environmental pollution by using RTK-navigation in soil cultivation. Int J Agric & Biol Eng, 2019; 12(5): 173–178.

The Secret Pipe: Protecting thePtehíŋčala Čhaŋŋúŋpaof the Lakota Sioux

Previous articleNext article No AccessThe Secret Pipe: Protecting the Ptehíŋčala Čhaŋŋúŋpa of the Lakota SiouxSimon J. JosephSimon J. JosephUniversity of California, Los Angeles Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by History of Religions Volume 59, Number 1August 2019 Article DOIhttps://doi.org/10.1086/703522 Views: 401Total views on this site © 2019 by The University of Chicago. All rights reserved.PDF download Crossref reports no articles citing this article.

Contested Terrain: Attitudes of Lakota People towards Interpretation at Wind Cave National Park

Wind Cave National Park (NP) in South Dakota has a long and complex history with local indigenous peoples, including the Lakotas. Wind Cave is the location of the Lakotas’ traditional origin story, and is now protected by a park representing a federal government that many indigenous peoples view negatively. The purpose of this exploratory study was to understand the attitudes of Lakotas toward Wind Cave NP and the interpretive stories it shares with visitors. Seventeen in-person interviews were conducted with Lakota people to understand their thoughts and feelings. Content analysis was used to uncover positive and negative themes about the park and various forms of interpretation. Findings indicate that park interpretation should include more Native perspectives, and recommendations are noted. The park should attempt to work more closely with Lakota and other local tribes, and can follow the examples of other National Park Service sites to accomplish these changes.

Ian Adamson: paediatrician who became mayor of Belfast and persuaded Ian Paisley to talk to Sinn Féin

Credit: Dalaradia Group Born in Conlig, County Down, Samuel Ian Gamble Adamson grew up in a modest but bookish family. His father, John, who ran the village store and enjoyed...

From Wounded Knee to Sacred Circles: Oglala Lakota Ethos as “Haunt” and “Wound”

Oglala Lakota ethos manifests a pre-Socratic/Heideggerian variant of ethos: ethos as “haunt”. Within this alternative to the Aristotelian ethos-as-character, Oglala ethos marks out the “dwelling place” of the Oglala Lakota people. That is, the Oglala Lakota ground their cultural- and self-identity in the land: their ethology, in effect, expresses an ecology. Thus, an Oglala Lakotan ethos cannot be understood apart from its nation’s understanding of the natural world—of its primacy and sacredness. A further aspect of the Oglala Lakotan ethos rests in the nation’s history of conflict with EuroAmericans. Through military conflict, forced displacement, and material/economic exploitation of reservation lands, an Oglala Lakota ethos bears within itself a woundedness that continues to this day. Only through an understanding of ethos-as-haunt, of cultural trauma or woundedness, and of the ways of healing can Oglala Lakota ethos be fully appreciated.

Mitakuye Oyasin (We Are All Related): Connecting Communication and Culture of the Lakota

Mitakuye Oyasin (We Are All Related): Connecting Communication and Culture of the Lakota