Thokatakiye Unkiyukcanpi (Thinking Ahead)

Everyone will struggle at some point in their lifetime. Make sure to decide wisely on what you struggle for!

[sunkaluta]

I've walked this earth for forty years. Half of my days are memorable but the other half are filled with addiction and regret. However I will say this; this life we get to live is challenging but it's beautiful. In March of 2026, I will be celebrating 15 years of sobriety from substances and alcohol. Initially, my sobriety walk was filled with character development and rebuilding trust for God but more importantly healing myself. The overall impact of Lakota culture and beliefs on a persons life can alter the structural foundation and bring strength to life. Lakota lifeway's are beautiful but also difficult to live by for many. Through my walk I've found that many of our own people only use the Lakota way of life for ego building. Not me though.

[sunkaluta]

Resilient fires ablaze

As we move into the winter solstice and the long winter months ahead, we begin to reflect on our lives throughout the cold days ahead. In Lakota culture we are told stories from winter counts that were effective in mapping out a tribe or person's account of events throughout the year through pictograph images which would spiral outward. Traditionally, winter counts were often painted onto rawhide and kept as a record of events from the past. Our stories reflect battles, victories, ceremonies, births, deaths, sicknesses, buffalo hunts, et cetra. However, we have moved from a traditional attempt at record keeping to a colonial style of record keeping. Today, we now write our stories down to be shared with our families, communities, and sometimes the world ---------- just as I'm writing here.

Coming back to the winter months, I often reflect about the lives our ancestors lived in the past. The people of the plains were resilient to survive in the cold winter months which took months of preparation to retreat back into the Black Hills for the winter months. Items needed for survival are shelter, food and water which were more simplistic back in the nomadic days but had to be more challenging.

I am thankful for many of our people still fighting for traditional beliefs through the cold winter months that honors our ancestors and keeps the traditional fire going within our Native American societies and communities. As of December 23, 2022, the Bigfoot riders are in Bridger, SD and the Dakota 38 + 2 riders are enroute to Minnesota. The brave warriors and supporters are pushing through the subzero temperatures and snow while being guided by prayer. The resilience of our ancestors still lives within us and runs through our blood whether it be the rides in the cold or ceremony in the heat. We all have the fire burning within us to overcome obstacles that push us to our true selfs that can only be explained through our spiritual connection to the land and the spiritual realm.

[sunkaluta]

 Balancing in two worlds

As I sat next a fire in the crisp air of the country of where my family lived on the Northern part of the Cheyenne River Reservation, I began to think about the balance we must carry walking in two worlds. The modern-day Indigenous person has a social media account, watches their favorite shows, has a smartphone, drives a vehicle, makes their payments, et cetera. In a sense, many of us choose to live how we are programmed by western society, and it could be debated that we are colonized to an extent. Although, we must utilize what we have and learned to empower our people and those around us to strengthen our cultural identity within ourselves.  In contrary, our indigenous identities can never be suppressed as each and every one of us have a connection to the land, people, and the energy in our surroundings. We can feel it when we slow down our minds, when we shut off the electronics, when we turn down the noise in our brains that we are used to everyday. We feel the connection when we are in nature, when we are around water, when we hear our native tongue being spoken. It’s this connection that will never leave us as it is inherent, and our gut instinct tells us that the life we live is foreign to us, but we adapt to survive. 

            A balance can be found in almost every aspect of our lives, and it is this balance that our ancestors and elders teach us about. It’s difficult for a majority of Indigenous people to recognize this balance with everything we have to adjust to. The balance in life is referred to the Canku Luta Ki (The Red Road) and is a way of living that has kept our ancestors strong before settler contact on the western hemisphere. The red road has many interpretations but can be simplified as a way of living that is beautiful but difficult to adhere to. The concept or belief in the red road way of life is a positive way of living that can provide a better understanding of life and purpose. Indigenous people live by this concept to find their identity, to find sobriety, to seek honor while living with values daily. Living in the modern world, following the traditional way of living can have its challenges but I would say, life will be difficult whether regardless of what we decide to do. Why not strengthen our families through our cultural belief systems? 

            Now, there is a different way of living that many of our people follow which is called Canku Sapa Ki, the black road. This is the counterpart to the red road and the black road is filled with everything that is the opposite. We see this everyday of our lives with people, families, and the communities we may live in. The black road is the easy way to live because it keeps us from being held accountable for our own actions as the connection to our inner consciousness (nagi) becomes weak. We lose direction in life and become emotionless and self-serving individuals. We have a choice everyday which way of thinking we can walk in our every waking day. Many will not discuss the black road but will praise the red road the most. This is where we become imbalanced again as we cannot be all good and positive all the time of our life. The balance in our everyday life reflects where our integrity lies and how we are genuinely as a person. 

            The two concepts of the ways of living represented as Canku Luta Ki and Canku Sapa Ki are seen in many cultures around the world with a similarity to the yin and the yang. We have to find a balance everyday especially attempting to maintain our traditional identity while living in the fast-paced world around us. We have nothing to lose but only gain if we allow ourselves to accept our identities and strengthen our connections to culture, spirituality, and the land.

Hecetu welo 

Sunka Luta

[sunkaluta]

Language through Song (Lakotiya olowan unspekiya)

Modern day language development has many aspects that are tried and true through the generations from total physical response, standard written curriculum, spoken word, and a mixture of all methodologies of teaching. One way of learning the language that has been effective for myself and many others is learning through songs and singing. Every indigenous tribe has traditional songs that are connected to spirituality, culture, society, and everyday life activities. Through the song a mentor could be effective in teaching the song first through practice sessions than eventually focusing on the interpretation of the song. For a language student, learning a new song will give self-confidence while sing the spoken language to eventually understanding what they are singing and truly expressing the meaning when they sing. When this level of achievement is reached, the student can fully embrace the language and share it with their community and families. This aspect of teaching through song will help a language learner develop and truly mean what they say for a purpose. 

            There are different types of songs that can be used for different purposes. A beginner’s song is always the Lakota flag song when I was growing up and is continued in the public school system here on the reservation. An additional route for a universal song to be shared in a language teaching setting is a wopila olowan or a thank you song. Here is an old song to teach through singing first and then interpreting what the words mean.

 

Tunkasila pilamaya ye

Pilamaya ye, pilamaya yelo.

Wicozani wan mayaku cha

Pilamaya yelo.

 

The song would have to be taught in person to catch the melody first and to eventually practice around a drum or hand drum session. Eventually, the words can be interpreted after the student demonstrate an intermediate understanding of the song. The interpretation of the song is simplistic but can hold several meanings to each individual.

 

Interpretation

Grandfather thank you

Thank you, thank you.

You give me health (into the future)

Thank you.

 

The song gives our explanation to our terminology of what we call our creator(s) and the source we come from which the meaning a translated through several oral history stories of the rock (Inyan) or (Tunka). Just as any belief system, we give thanks for the many blessings we receive every day and to be mindful of how fortunate we are everyday to be alive. The interpretation can be different depending on a person who was ill and overcame the illness or someone who is in perfect health and is remaining grateful for good health.

[sunkaluta]

It's All Connected

Lakota spiritualty and traditions are the foundation for identity for many indigenous peoples throughout the world. I was not raised traditionally but the culture and language were always available through family gatherings and cultural activities. There were several times in my youth that opportunities presented itself to learn about our culture through art and actively participating in community events. The cultural identity become a strong pinnacle of strength when I became a father and had to take the necessary steps to become the role model I could. Based on my upbringing, I wanted my children to have complete access to the culture and language and what better way is for the parents to teach in the home. Upon my journey into spirituality, I was able to build relationships with family elders and community members to assist in teaching and sharing the culture and language. The wide variety of culture that is available on reservations takes years to understand and comprehend and by doing so, the lessons come through action. During the journey, I recalled a few elders who taught us how to make certain cultural items during my youth which I had put away items and kept them safe. 

Eventually, my mentor started relying more and more on my assistance which pushed me to become a newer version of myself. He also advised me to keep safe the sacred items I was taking care of and how I was to keep them safe. 

            Around 2017, my father became very ill with COPD and his health declined rapidly which we utilized every aspect of the culture and spirituality to assist through ceremony and consistent prayer. I had felt that this was a monumental point in my spirituality that would test my belief system and help us utilize the strength of the prayers. We had reached out to other spiritual leaders and did everything we knew possible to offer our assistance to my father like we have done for so many others. We did a lot of traveling between reservations and the hospital for three weeks solid during this time. Additionally, this brings me back to the cultural items I was taking care of and had not utilized them for their spiritual purposes as of yet. Eventually, our entire family and extended families came together to support our father and families’ decisions as he was only able to write on a board now. Before his health dropped, he wrote me a last message of to utilize those cultural items now! This was a clear sign from my father who was on his death bed to bring them out and utilize them how they were intended. At the time, I was sure he would pull through because we did the very most we could do through our cultural spirituality, and this is where we see miracles happen. All the long days and nights through the past fifteen years were meant for this specific moment. His health deuterated quickly after receiving the written message, and the next day we watched him take his last breaths. I was in shock as I was certain that our prayers were heard, and he would make a recovery. Watching his pulse rate slowly subside and attempting to comprehend what happening while hearing the wails of my family members around me, I walked out to gather myself. From when I stood up and the walk to the elevator to the hospital chapel was quiet but filled with confusion and anger. In those moments, my mind was racing, and my inner monologue was saying this is not true, prayer doesn’t work, why do I believe these things, and it’s a waste of time. Once I reached the chapel it was a one room chapel or prayer room and sat there for twenty minutes in shock. Eventually, I seen a prayer request box and laughed to myself. For a half an hour, my belief in my culture was shook to its core but when I glanced at the prayer request box, the thought of my father writing me his last message hit me like a ton of bricks. It an instant everything that lead up to this moment crossed my mind and my belief in prayer came back tenfold. I began thinking about where he is headed, the people that he loves and that love him are going to be after this. I need to be present and strong for our family here!

            When it comes to spirituality and belief systems, we often need to see it to believe or need a sign to confirm our beliefs. In Lakota spirituality, there are many ways to reinforce our beliefs, but we must be open and aware of our surroundings to notice the signs that help us along the way. Finally, I leave with this, don’t be afraid to ask questions and always remember; everything happens for a reason but it’s for us to attempt to understand why?  - Sunka Luta

[sunkaluta]

Its only been 44 years since the American Indian Freedom of Religion Act was passed. Before the legislation was passed, our people would practice ceremony in secret, speak their language in silence and be fearful of punishment if we dared to be who we are. Although today we are still wards of the government and eventually through the blood quantum requirements, there will no longer be any full bloods left. We need to start caring more about our cultures, languages and identities that our ancestors fought and died for.

I don't know about any of you but I am proud to be Indigenous, specifically, Tetonwan. To be more specific, Lakota! I come from the band of Itazipa Chola Lakota and my tiospaye is the Sunka Luta from Oglala territory. It's not difficult to find your roots but you must take time to find them and embrace them. Embrace your Identity!

Art by Bobby Von Martin....

https://www.bloodlineartstudios.com/

[sunkaluta]

New Age Culture Vultures

Indigenous cultures worldwide are rich in traditions and powerful teachings that have remained somewhat intact in the face of colonization and encroachment of western ideologies. While adjusting to the technological era and the rise of social media platforms, one threat has remained the same: misappropriation. I'm referring specifically within the realms of Indigenous cultures and ceremonies. There has always been a misrepresentation in films, and we are consistently stereotyped by outsiders, which doesn't bother me personally and provides us with the opportunity to educate others.

I have come across many people searching for spirituality and would help educate where I could, which some of our communities and elders frown upon but I would argue general spirituality is not limited to just Indigenous people. The underlying issue of sharing our traditional spiritual views and beliefs with outsiders is the potential of appropriating our cultural beliefs and customs as their own and changing them. We observed this in 2009 in Sedona, AZ, with the self-help proclaimed Guru James Ray's spiritual retreat. As a result, two people died and several were hospitalized in a sweat lodge ceremony facilitated and by the Guru. Many of these people selling spirituality do not take into account that many of our rituals are for help but it comes with a cost. The seriousness of our ceremonies are thrown out the window when money is involved which ends in someone getting hurt. Similar issues of New Age self-help Gurus who charge for their services to individuals looking for spirituality has become a norm, but for Indigenous people who have been fighting for equality and justice, it has damaged relationships and trust with outsiders.

Understandably, not everyone searching for spirituality or a connection to their spirit is dishonest and some are authentic in their integrity and character while providing support and respecting customs of indigenous people. It is often hard to decipher who has selfish intentions and those who are genuine in their intentions. Nonetheless, if an outsider comes to the reservation seeking spirituality, please be courteous and respectful as we have fought hard against oppression and our rights. We hold our customs and spiritual practices sacred and are reluctant to share openly. Many teachings and the native tongue that goes with the ceremonies takes years and sometimes a lifetime to understand and practice. Ultimately, it's up to the person if they want to be respectful or further disrespect and damage Indigenous cultures through cultural appropriation. If you are a culture vulture, please stop and have respect for whomever taught you!

[sunkaluta]

"The culture and language is in the silent surroundings"

The Tetonwan peoples of the plains have a rich culture of history, spirituality, language, and oral storytelling. Our elders speak of origins stories, stories of bravery through trials and tribulations, and iktomi stories that teach us vital lessons in morale building and personal integrity building. The matriarch-driven tribes and warrior societies all served a purpose within our family and nations that created balance of law and order.

As native nations progress further into the colonial system of education and society which has had limitations on the progression of native nations across Indian country, we must find ways to balance ourselves.

Native American languages is an aspect I support as we are constantly being acclimated to Euro-colonial ideologies and ourselves have progressed into colonization. The further colonization of our nations has its pro's and con's which mostly leads to the degradation or bastardization of native languages. Today, we are surrounded by the English language which is apparent in social media platforms, convenient stores, restaurants to our home product labels. As native nations, we are consistently bombarded and overloaded with new concepts and ideas through the English speaking lens especially in our educational institutes.

If we can take time to observe our surroundings every once and awhile, we can find the connection to the natural environment we live in.This is represented in many Lakota oral stories that help us reconnect and remember our simple teachings which will reinforce our personal integrity and value systems. In most cases, the oral stories are translated and interrupted to English for comprehension. The translation often loses meaning when it's changed into the English language. Nonetheless, our language is full of knowledge especially our cultural knowledge.

It's been a personal struggle for me to comprehend academic rhetoric while maintaining connection the Lakota Language and culture. Like many of our stories, there is a balance in life for everything. We must remember to take a break from our lives to either pray or. connect to our surroundings to ground ourselves. This is where our cultural teaching can take place, within the silence and observation. When I was a teenager, I never really grasped the concept and often laughed at the idea of listening to the trees, the wind, and the animals but as I matured, it makes sense to release energy by connecting. Calming the mind and connecting to our surroundings is an old teaching for the Lakota people which we still utilize as tool of decompressing our minds, hearts, and spirits.

Additional, I would like to see the normalization of our cultural teaching and hearing our languages being spoken out in the society. For many who live off reservation, it becomes harder to take the time for themselves to focus on culture and language but when it does happen, we feel it in our spirits. So I say to you, take the time to listen to the silence, our ancestors will find you there.

[lakotaboy605]

State Elections 2022

It is an important year for my state of South Dakota regarding people getting to the voting booths and letting their voices be heard. Over the past four years, our state has seen our votes not matter, and the people who lived here their entire lives get treated like we are not smart enough to make the changes and choices we voted for. I cast a vote two years ago to legalize medical and recreational marijuana in our state, and I feel like my voice was not heard by our governor. Over the past couple of years, seeing how our state ran during the Covid pandemic made me think about voting again to see if my vote and voice are not going to be heard. The citizens of South Dakota showed up at the polls in 2020 to vote for Amendment A which data shows 225,260 voted yes compared to 190,477 who voted against it. (Sneve, 2020). The votes don't lie about what the people of our state wanted, and it is unfair our voice was not heard when voting is the most patriotic right we have in our country.

           The governor we have right now in charge speaks on freedom and people's right to speak out, but this only applies to certain people. The Native American tribes across South Dakota showed the sovereignty power that we have when they shut down our borders to outsiders when Covid was rampaging through our state. All the leaders in our communities were trying to do was protect the health of our tribal members, and this caused a division between our governor against Natives tribes across South Dakota. All this showed was the power and authority she wants to force upon the residents of this state, even if it is wrong and goes against the safety of her own people she governs. The division caused between tribal leaders and our state government will impact the future of our members if we cannot understand how to create better relationships and communication between them.

           It is crucial that people vote for the changes we desperately need within our country and, importantly, the states we set our roots in. If we feel like our voices go unheard and don't vote, it will not create the changes the people want to see to better the future of our children's lives. Voting is a human right that people take for granted in our country, and they do not realize that governments worldwide do not have this human right and have no voice in their country's democracy. I hope people exercise this opportunity; we must make the changes the residents of this country and state want to see to impact the way we think about how our choices matter and how voting is the key to change in any government.

Works Cited

Sneve, J. (2020, 11 4). Recreational marijuana passes in South Dakota. Retrieved from Argus Leader: https://www.argusleader.com/story/news/politics/2020/11/04/2020-election-results-recreational-marijuana-amendment-a/6147937002/

[sunkaluta]

"Our Matriarch" - Austin Sunka Luta/Cheyenne River Sioux Tribe

#Lakota #Matriarch

[sunkaluta]

Traditionalism on Social Media

The creation of the world wide web has benefited various platforms established that can be utilized by Native nations and their communities. The internet has helped Native Americans promote Indigenous issues further into the world via social media promotions and campaigns while sharing vital cultural history, identity, language, and spirituality. Social media platforms have several advantages to promoting these critical subjects on Native American identity. Still, there are also many downfalls when relying heavily on platforms alone to obtain and learn Native American identity. 

            The disinformation and sales from popular native American trends are becoming a norm in the digital media era. With the rise of Instagram accounts, Facebook features, viral TikTok trends, and incoming tea via retweets and posts, we often see duplications of original videos, ideas, and directions. In the academic world, this is known as plagiarism, but within social media, it doesn’t matter to those who steal videos and upload them as if it’s their own. This has crossed over into Native American ideology and many social media accounts created by non-native supporters who don’t have consent or could care less about permission from tribal nations to post on their behalf. Many traditional knowledge keepers and language speakers present the knowledge often in the community, but to obtain the knowledge, one must possess patience and pursue the knowledge. Unfortunately, shortcuts are taken by many natives and non-natives who want an immediate response that helps you understand but with the short amount of time given, do you comprehend the traditional teachings? This is where social media becomes complicated, and people often do not provide credit to the origin of the teachings to further their online indigenous façade and online personalities.

            Also, cultural appropriation via online sites sells instant shamanism and spirituality at the click of a button and payment for a complete spiritual retreat. Regardless of the outcry from Native American communities, individuals without Native American lineage have no right to perform traditional rites such as the Lakota ceremonies of the Hanbleceya, Wiwang waci, Inikagapi, Hunkapi, and other sacred traditions. It has been argued that the Tetonwan (Lakota, Dakota, Nakota) people are not the only ones who practice these traditional rituals. I agree with this, as the sweatlodge or purification ceremony is practiced worldwide. Although, when a person who uses Lakota ceremony songs and speaks Lakota language phrases during these ceremonies which are not of Tetonwan descent, that is cultural appropriation.       A great example of the pitfalls of traditions online is when I recently chatted with another traditional artist about a painting I had just completed and sent him a snapshot of it. He replied it was great to work and that I should attempt to sell the original to more prominent collectors than the local market could provide.

Eventually, I decided to gift away the painting to an older brother of mine as that is what we do in our culture. A few weeks passed, and I received a message from my older brother about the painting, and he asked if I had given it away to someone else. I stated that you have the painting at your house, right? He replies, yes but online, they are sharing a picture of the painting, and it is getting thousands of likes and shares. We contacted the person who posted the photo and said someone gave him the painting. Eventually, we cleared everything up, but I was confused about why someone would pretend to be the creator of a painting. I was more so flattered at the same time. Seven years passed, and I came across a Facebook flyer promoting a Sundance in Mexico. My painting was the entire flyer, but the words were in Spanish, and the phrase “Wiwang Waci” were in bold, outlined letters. This is a Lakota phrase for sundance, specifically a traditional spiritual rite performed and practiced by Tetonwan. I was astonished that my painting would end up on a flyer promoting cultural appropriation. There was nothing I could do but report the image on Facebook, which was eventually declined. 

            There are many pitfalls to posting and sharing traditional knowledge on platforms, but they can be utilized negatively. What can we do to combat these types of people and misinformation on social media? I have no answers now, but we need to consider it seriously, as we will constantly move and change with the times. We need to find ways to protect our intellectual properties and traditional rites that are shared online.

[sunkaluta]

Two worlds, two lives, where's the balance?

In the 21st century, we can expect to see huge changes in western society with the rise of the "woke" movement, feminism, equal rights, and accountability of other injustices in our country. It's easy for the older population to become confused with the newer generation topics, social movements, and issues within our communities. This creates a huge generational gap especially within Indian Country and traditionally driven families.

Here in South Dakota, we are a dominantly conservative State which has always represented most of the state's citizenship. Whereas on Indian reservations the consensus is dominantly liberal and supportive of the Democratic Party as they are supportive of native Americans. Although, on many reservations, the philosophy of the Lakota identity is solidified in our ancestral roots and are molded by their struggles of oppression. The indigenous attempt to uphold their traditional beliefs while maneuvering through modern day issues and ideologies, thus surviving in the two worlds of modern day and traditional belief systems. Although, the traditional way of life has always been very conservative and is fully displayed by many of elderly fluent language speakers and culture knowledge keepers.

The decline of Native American languages is apparent in mosts tribe and adjustments need to be created to provide sustainability to revitalize and find the balance between the two world. There are also many cultural movements that have risen within Indian Country that bring strength to injustices and inequality on all fronts. Unfortunately, there are several hidden narratives and agendas that can be detrimental to the foundation of the group or movement. Nonetheless, strategic plans need to be developed to accommodate the generational gap between elders and youth to adjust to the changes coming and to keep the foundations of culture and traditions strong. Solutions to preserving the core strength of our culture and language will take time to build through trial and error. The way to approach strategies to preserve and strengthen traditionalism while integrating new philosophies and beliefs is to provide open dialogue between the youth and elderly. This will provide fuel for strategizing new material to build from and can possibly become the foundation in moving forward in a traditional way. Eventually, the cutlural and language foundations of the Lakota culture should have some guidelines infused with culture and language development.

[sunkaluta]

Language Loss & Law on Cheyenne River Reservation

The Lakota Language is at a pivotal point of survival on the Cheyenne River Sioux Tribe as we roughly have 167 fluent speakers compared to the July 2022 C.R.S.T. tribal enrollment reports of 24,990 current enrolled members. To combat the loss of language we must reinforce and strengthen current policies or write new laws that protect and support our Lakota Language. We have laws currently but are outdated or not supported by current tribal council representatives as there is always lack of funding or little to no effort in securing funding for language revitalization efforts on our reservation from our tribe.

In 1995, C.R.S.T. Ordinance 66, the Lakota Language and Education Code, was passed through the Cheyenne River Sioux Tribal council and became tribal law. The Tribal Ordinance establishes the guidelines for preserving and protecting the Lakota Language on the Cheyenne River Reservation and highlights federal legislation, the Native American Languages Act (1990) and the Indian Self-Determination Act (1973). The C.R.S.T. Ordinance 66 is a serious attempt at building a foundation of strategic educational avenues and preserving the Lakota Language and Culture. The Ordinance also, attempts to bridge the gap between the entities operating on the reservation with the tribe, and the community.

However, remaining in compliance with Ordinance 66, our tribe should have a Lakota Language Advisory Board, Lakota Language Department, and a Lakota Language Compliance Officer. Currently, the board, positions, and department are non existent and have not been for over a decade. These key roles are crucial in preserving and promoting our language through community awareness, classes, and influence. If we proceed further without acknowledging that our language is literally in danger of becoming only written on our reservation, it will become a reality for our future generations.

Therefore, I propose we add amendment (C) to the C.R.S.T. Ordinance 66, to strengthen outdated policy and write stronger tribal legislation that will allow for our language to be mandatory in all businesses, programs, and collaborate with non-member business, non-profit organizations, and educational institutes. In addition, we need to make it priority to secure funding through federal, state, and foundational grants and federal dollars set aside specifically for Language and Culture revitalization. The Lakota Language Advisory Board must be handled as a tribal board of directors and most members must be fluent or proficient in Lakota Language. The Lakota Language Compliance Officer will be created again under the establishment of the new tribal program, the C.R.S.T. Culture and Language Department. It is vital for the Compliance Officer to enforce new policy, rules, and procedures for operating on the reservation. We must have strict rules created by the Lakota Language Advisory Board and Compliance Officer for each business, program, and educational foundation operating on the reservation.

Considering all this, we need to act instead of talk as many will state they do support the language revitalization movement but if there is no support especially, financially, our Lakota Language will continue to decline through the generations.

S.2167 - 101st Congress (1989-1990): Native American languages act. (n.d.), Retrieved October 11, 2022, from https://www.congress.gov/bill/101st-congress/senate-bill/2167

S.1017 - 93rd Congress (1973-1974): An act to... - library of Congress. (n.d.). Retrieved October 11, 2022, from https://www.congress.gov/bill/93rd-congress/senate-bill/1017

[sunkaluta]

Reflecting on childhood memories growing up along the Moreau River or traditionally, Hinhan Wakpa (owl creek), always reminds me of a generational past-time.  Growing up in the “country”, we always found work to do or found ways to keep ourselves busy with minimal time for complaining. The river was always flowing, the animals were always present, and the landscapes were always beautiful. Everything was so simplistic, and family/friends had a deeper impact and reflected who we are and how we were raised. In my teenage years, dial-up had been introduced with the creation of the world wide web. The wait time was normal but considering today's fast 5G, fiberoptic connection speeds, we were in the technological stone age. Regardless, that time was very exciting as we were introduced to easier access to information than looking up index cards to find a certain topic and checking out the book from a local library. Eventually, the internet became a huge source of power and information for the world from the military, the business sectors, chatrooms, online dating sites, blog spots, and eventually social media platforms such as Facebook, Twitter, YouTube, and Instagram. With the advances in tech and an avenue to generate money through internet businesses, consequently, the black market and illegal businesses begin to thrive online as well. With the rise of tech use by the world, we have begun to normalize the use of the internet daily without a moment’s thought. In today’s western society, our population and cultures have become a lot more diverse and outspoken. Thus, comes the arrival of internet bullying, cancel culture, and access to different cultural beliefs. When comparing the imagery in my memories about my childhood has greatly changed through the generations and has developed with limitations with cultural beliefs and values. Changes happen regardless of whether we are ready for them or not. Understanding the next generation who have lived with the internet with the multitude of genders, and many other issues are difficult for me to comprehend as most of these conflict with Lakota culture. I don’t know what the future holds for our people, but I am hopeful. I will end this post with cultural teaching, Mani Hotanin (speaks from a distance) once said, “listen to nagi(spirit) as we are still connected to the spirit world with our spirit”. “It will often nudge you out of your comfort zone to the direction you need to be.” 

TaSunka Sica (Bad Horse)

[sunkaluta]

Defining Indigenous Sovereignty

This space has been created to discuss ideas, philosophies, and provide information pertaining to issues, solutions, and general thoughts about Native America in the 21st century. There are many issues we face as tribal nations on and off reservations. The time is now to start strategizing effective and sustainable efforts to strengthen our Indigenous identities and to protect our people and the the future generations.

Growing up and raising children on the Cheyenne River Indian Reservation in Eagle Butte, South Dakota, I’ve notice that our people have many things in common through the generation, but the lack of identity has always been an issue. This is a direct cause of our system of governance as it is foreign to our nations which are modeled from IRA (1934) form of government. The creation and input come from outside leadership who have no idea what it’s like living on the reservation and most Tribal nations still operate through this form of government today including the Cheyenne River Sioux Tribe. This form of government is modeled from the United States Government system which also brings the political jargon and narratives to our reservations. Prior to our current system of governance, our nations were effective in governing themselves through preestablished protocols and traditions handed down through generations of learning. The traditional sense of government has been irradicated through colonization and we are in a constant state of reminding ourselves and tribal leadership of traditional laws and customs when making decisions. Unfortunately, this battle to reinforce our indigenous identity in our daily lives is an uphill battle as we are surrounded by colonization, and I dare say we all have been colonized. Even as I type, the realization of the foreign language of English is heavily utilized by our tribal citizens. To truly be sovereign, we must find solutions to the challenges we face as most tribal nations rely heavily on the federal government for fiscal yearly funding. The Cheyenne River Sioux Tribe needs to establish our own centralized banking system and start generating revenue through several enterprising methods. As of today, we do not generate or create any products that are produced and sold directly from the Cheyenne River Sioux Tribe. To fully exercise our sovereignty, we need to think outside the box and start building diplomatic relationships with other nations other than the United States. This has the potential to build business infrastructure networked through several countries to provide and produce products, services, and opportunities for our tribal members. Until we start strategizing sustainable initiatives to strengthen and exercise our inherent sovereignty, we will remain fighting for crumbs the federal government hands us. Finally, I will leave with a quote form Nick Tilsen, CEO of NDN Collective, “how long are you going to let other people decide the future for your children!” “Are you not warriors?” “The time to do this is now.”

Indian Reorganization Act (1934) - Living New Deal. Living New Deal. (2022). Retrieved 3 October 2022, from https://livingnewdeal.org/glossary/indian-reorganization-act-1934/.         

Treaty of Fort Laramie (1868). National Archives. (2022). Retrieved 29 September 2022, from https://www.archives.gov/milestone-documents/fort-laramie-treaty.