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Post by Spirit of the Owl Woman on Oct 13, 2010 7:18:20 GMT -5
Hello Jimmy and/or Vicky,
I remember seeing posts of interview/survey records during the depression of families on the rez, I believe by either of the two of you. They listed the living conditions, family members, religion, employment, etc. Much detail. I can't find them on the site. Would be so kind as to direct me to where they are posted.
Thank you so much.
Lavanah
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Post by Spirit of the Owl Woman on Oct 2, 2010 16:59:12 GMT -5
Hello I was reading about the old forts in the Ft Pierre area in the south dakota historical journal vol 1 1902 and there was a story in there about a women who was married to man named (schmit) who had beaten her and her brothers went to get her, killed him and brought her and her children home with them. Could be your women. Scararm This is an oral story in my family. That a trader by the name of Schmidt beat Alfred Clement Smith's mother (who was sister or possibly daughter of Struck by the Ree) and when her brothers found out they came and killed him and brought her back to the tribe. I would greatly appreciate it if you could post that story or tell me were I can find it. I have looked through the South Dakota Historical Collection Vol. 1 and can't seem to find it. Thanks. ________ Look in the Online book(you can download it for free) forty Years A fur Trader by larpentier. He mentions a similar situation, but I don't remember if he mentioned any names. Lavanah
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Post by Spirit of the Owl Woman on Sept 24, 2010 7:20:06 GMT -5
His Indian name is spelled on the '85 ICS Hdahiyaye and on other years Hdaya (which I believe means rattling).
The closest I come in the Dakota dictionary for Hdahiyaye is Hda he ya ye, which means talking continuously or without interruption. Could this mean rattling on and on?
Any help with this would be appreciated.
Lavanah
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Post by Spirit of the Owl Woman on Aug 14, 2010 21:38:08 GMT -5
SASWE img705.imageshack.us/img705/1003/saswedeloriam.jpgSaswe married a prominent woman of the Blackfeet Sioux band, Shihasapawin--or Blackfeet Woman. She was the daughter of Bear Foot, a famous chief, and sister of the famous chief Mad Bear and his brothers, Walks in the Wind and Tiger. Marrying into a band so far away guaranteed that no close blood relationship existed between the couple. It also meant that Saswe and his family would often travel up and down the Missouri so that his wife could spend time with her family. They had six children: Tusunkeoyedutawin (Alice), Tunkanicagewin (Anna), Wakancekiyewin (Sarah), Tipi Sapa(Philip, my grandfather), Ziwina (Carrie), and Tusunkawakanwin (Euphrasia). Three of the children, Alice, Sarah, and Philip, were born on the Grand River in northern South Dakota, suggesting that Saswe's band quite frequently visited the Hunkpaps and Blackfeet Sioux. Since Saswe was a prosperous medicine man, he had two other wives, Tatedutawin and Apetuicagapinwin, by whom he had seven other children who were listed in the Yankton Mission register. Inquiring among the many people descended from Saswe, I was told that he had twenty-two children, eighteen girls and four boys. Perhaps only those children who lived near him on the Yankton Reservation and were baptized by the Episcopal missionary had their names and birth places recorded. Finally Saswe himself agreed to be baptized, and 1873 he not only became a Christian but also formally married Sihasapawin, the Blackfeet Sioux woman, according to the white man's way. He stopped living with the other two wives, one of whom went back to her people at Crow Creek, where most of the Yanktonais were now settle. TIPI SAPA
PHILIP JOSEPH DELORIA In 1875, Tipi Sapa had married Annie Brunot. He had every reason to believe that he was headed down a road of relative happiness. They had a boy, Francis Philip, in November 1876, a month after Saswe died, and in 1879 Annie gave birth to a little girl who lived about ten days. Tragically, Annie died about a month later from complications of childbirth. Shortly after Annie died, the Bishop sent Philip and his little boy to Rosebud, where Philip was to teach at St. Mary's School. Then the people of Band Eight re-elected him as chief because his knowledge of white society was needed by them in their dealing with the government. Since he could not, on principle, turn down the position of chief of the band, Tipi Sapa took on a crushing burden of both church and tribal work. He had to teach school, take care of his small son, and make the long journey back to the Yankton reservation to attend council meetings and listen to the people's complaints about the government. This trip would have been close to one hundred miles from Rosebud--much farther from other reservations--by horse and buggy. Bishop Hare expected Philip to devote all of his time and energies to church work and must not have been very happy when Philip agreed to become chief. In 1881 Philip married again to provide a home for his little boy. Jennie Lamont, a mixed-blood woman from the White Swan settlement at Yankton, became his second wife. Tragically, their happiness was disrupted in 1883 when Francis Philip died at the age of six, probably from tuberculosis. Jennie and Philip had two girls, Minerva, born in 1884, and Lyma, born in 1887. When Philip was transferred to Standing Rock, he acted first as a Helper, a layman's office created by Bishop Hare to give some status to influential men who helped with church work. Then he was ordained as a deacon, the first step toward becoming a priest and regular clergyman. Again the same tragic pattern of death occurred. Jennie died shortly after giving birth to their second child. Philip was once again a widower with small children to support. In 1888 he married my grandmother, Mary Sully Bordeaux. She had a background almost as strange as Philip's. In 1875, Alfred Sully, then a captain in the regular Army, was assigned to Fort Pierre for the winter. A lusty Irish bachelor, Sully lost no time in taking an Indian wife for his time on the frontier. Sully chose a young Yankton girl named Pehandutawin. By mid-1858 she bore him a daughter, my grandmother Akicitawin-"Soldier woman." A biography of Sully, written by Langdon Sully, his grandson, conveniently omitted Sully's dalliance with Pehandutawin, although he chose to reproduce a painting Sully had done of her and another Sioux girl, with the enigmatic comment that Sully's later white wife refused to allow him to hang the portrait in their home. Mary Sully had already experienced tragedy in her life. She married a prosperous mixed-blood rancher named John Bordeaux and they had a nice ranch on what is now the Rosebud Reservation. They had two daughters, Annie and Rose. One day John took his family to Valentine, Nebraska, where he sold some cattle. They went into the hotel dining room to celebrate their first big success in the ranching business. While they were eating, some drunken cowboys came out of a saloon down the street and began shooting their pistols indiscriminately at signs and windows. A stray shot went through the window of the hotel dining room and killed John Bordeaux. In an instant, Mary was widowed with two small daughters and little else. The money went to bury John.Mary's mother, Pehandutawin, had taken the name Susan and married Peter LeGrand. LeGrand was a headman of the Half-Breed Band and represented Philip when he was unable to attend council meetings because of church business. So Philip and Mary had known each other since childhood. They were soon considering marriage since both needed a spouse to assist with the raising of their children. They were married within the year, and my aunt Ella was born in 1889.Mary and Philip had a son, Philip Ulysses, in 1893 and another daughter, Susan Mabel, in 1896. As the centruies changed, Philip suffered almost wholesale loss of his older relatives. his Aunt Julia, Saswe's sister, died in 1897; his mother died in 1899; Dennis Grey Horn, his cousin and Julia's son, died in 1895; his sister Alice died in 1898; his sister Anna died in 1900; his sister Carrie died in 1901; and a nephew, George died in 1899. With the loss of eight close relatives, all of them living at the White Swan community on the Yankton reservation, Philip seemed to be constantly on the road returning to Yankton to hold family funerals. In 1900, Mary shortly thereafter discovered that she was pregnant again. My father, Vine Deloria, was born in October 1901. Philip Ulysses seemed to fade away with a disease that simply took the weight, color, and energy away from him. No one knew what ailed him neither white nor Indian doctors could halt his decline. He died in August 1902. Mary died in 1915 of liver disease after a long illness. My grandfather mourned for a long time over her loss, but was faced with immediate problem of how to raise a teenaged son. Within a week of my grondmother's death, Philip contacted Bishop Beecher of Nebraska and arranged to have my father admitted to a diocsan school, Kearney Military Academ in Kearny, Nebraska. My father arrived by train a few days later, still in shock from the loss of his mother and unable to speak much English. Tipi Sapa married again after my grandmother died to escape the loneliness of any empty house. His fourth wife, Julia, took good care of him. * * * * I n 1927, Philip-Tipi Sapa, had a massive stroke and in three years he had died. During his life time Tipi Sapa had worked for the Yankton people on such legal affairs as the Black Hills Claim and the Pipestone Quarry along with others such as R. T. Bonnin, Gertrude Simmons Bonnin, and A.C. Smith. He was a well known priest of the Episcopal church along with Luke Walker, Baptiste Lambert and Amos Ross. These men made up the "Big Four" and were regarded by the Sioux Episcopalians as their most important spiritual leaders. It is said that these men always appeared together at church meetings, partially for protection from the many people who would be requesting favors and partly to emphasize the the bishop and other church officials that the Sioux people were united behind them. Philip, David Tatiyopa, and Baptiste Lambert were founders of the Planting Society, whose purpose was to encourage the people to settle down and begin to farm. In today's politically correct atmosphere such a goal would be considered a negative development since the contemporary style is to pretend that all our ancestors resisted the man's culture and maintained their old traditions. That view is largely false. With all of the game gone there was no other alternative but to farm or starve.
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Post by Spirit of the Owl Woman on Jul 22, 2010 18:39:04 GMT -5
Thank you Dawn Day for informing all of us of another profanity of our Holy Lands. The week of August 9th to the 15th in Strugis another biker fest is to be held. Take a stand Kola's and plan to camp at the Indian camp grounds and peacefully protest this intrusion!
If we don't demand respect, who is going to give it to us???
Waste'
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Post by Spirit of the Owl Woman on Jul 14, 2010 20:49:50 GMT -5
Try calling Karen Archambeau, Treasurer of the Yankton Sioux Tribal Council. Her father, Percy Archambeau, was elected the 2nd Tribal Chair, of the Yankton Sioux in 1963, my grandfather, Clement Smith being the first elected in 1930.
Lavanah
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Post by Spirit of the Owl Woman on Mar 21, 2010 18:50:46 GMT -5
CLICK ON THE MAP BELOW TO SEE THE LOGISTICS OF THE 7 COUNCIL FIRES IN 1850. We were pretty spread out. img260.imageshack.us/img260/5246/1850sevencouncilfireslo.jpgKota does not only mean "Friend" but also Ally. Ally means there was an Alliance, a Confederacy, a Federation. In other words a union that promotes the common interests of each other, which is why we are sometimes referred to as THE GREAT SIOUX NATION. NATION implies according to the Merriam Webster Dictionary, "a community of people composed of one or more nationalities with its own territory and government; a federation of tribes (as of American Indians)--nationhood." We were ONE people and considered ourselves as such. Our only difference was the designated territories we occupied. We spoke the same language (with a slight dialect of region; similiar to what Americans would consider an Eastern dialect or a Southern dialect but all in all we were ONE people as are Americans), believed spiritually the same, and relied on the same kinship laws. "From the far reaches of Sioux territory, The Seven Council Fires would assemble each spring or early summer to hold council, renew familial and social kinships, decide tribal matters, and participate in spiritual activities and renewal including the annual Sun Dance. The seven divisions would select three leaders known as Wičháša Yatápika from among the leaders of each division. Being one of the three leaders was considered the highest honor for a leader; however, the annual gathering meant the majority of tribal administration was cared for by the usual leaders of each division they gathered together periodically not only for trade but for social as well as spiritual renewal. Old ties were reestablished and spiritual activities such as the Sun Dance were held in common. According to Sioux oral tradition, these gatherings go back several centuries. At some point (the date is not clear) they began referring to themselves as Oceti Sakowin, the Seven Council Fires. This name was certainly in use by the early nineteenth century. " Reference: Peyote and the Yankton Sioux; The Life and Times of Sam Necklace, by Thomas Constantine Maroukis.
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Post by Spirit of the Owl Woman on Mar 21, 2010 18:38:46 GMT -5
Just a note: None of War Eagles relatives by marriage or otherwise were born in NEW JERSEY.
Word to the Wise--Do not take everything posted on Ancestry as fact.
Lavanah Great-great-great-great-Granddaughter to Chief War Eagle __________ for that matter, don't believe everything you read in a book either, that deals with Indian History that was written by a non-Indian.
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Post by Spirit of the Owl Woman on Mar 21, 2010 16:51:32 GMT -5
Wanbliho,
I found them mostly on Ancestry.com -- relatives who have public trees. I am glad someone is able to appreciate them as not everyone has access or acct with ancestry.
Lavanah
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Post by Spirit of the Owl Woman on Mar 8, 2010 16:26:05 GMT -5
Lavannah, I do not recognize any of the above names. How do they relate to me? START BY READING THE VERY BEGINNING OF THE POST AND IT WILL EXPLAIN ITSELF TO YOU AS YOU PROGRESS. Lavanah
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Post by Spirit of the Owl Woman on Mar 8, 2010 16:22:42 GMT -5
Lavanah, I just made a discovery in some old papers I have been going through. I they link LaMonte, LeBeau and Ducheneaux. there is too much to put in here, I would be glad to copy them and send them to you. I was looking for a connection to Pine Ridge and found a Notice to Heirs for Iron Horse. I would very much appreciate anything you might send me. My email address is listed in my profile should you need it. But, here it is lavanah.judah@gmail.com Thank you for thinking of me. Lavanah
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Post by Spirit of the Owl Woman on Mar 2, 2010 8:34:25 GMT -5
Lavanah i just telling you of the information i found just a neat little bit of information, there are other yanktons who were adopted into the Standing Rock reservation. As I was trying to say is that Ihunktonwan, Pabaska, Sisseton all live on Standing Rock too with the Blackfeet and Hunkpapa, in fact in Wakpala they are mixed Lakota and Dakota. Please don't think we are all Lakota. I am very proud to be Dakota,, even if I have Lakota blood. I am here at the archives in Kansas and was looking at the request from Rev Deloria for the adoption of Vine Deloria and his sister into the Standing Rock Sioux tribe which both were enrolled after the adoption. We all are of mixed Kola, Koda or Kota. That was one of the main reasons for the summer camps so that young men and women could eye each other and not marry someone from their own group. I don't need to explain this to you. My great grandfather was Yankton, his wife, my great grandmother was Teton. My grand father was Yankton and my grandmother was Santee (Wahpeton and Mdewakaton). Although, these women referred to themselves as Teton and Santee on the 1900 and 1910 U.S. Fed. Ind. Pop. Census, they were registered on the Yankton ICS. What I am most interested in is the following statement: "I am here at the archives in Kansas and was looking at the request from Rev Deloria for the adoption of Vine Deloria and his sister into the Standing Rock Sioux tribe which both were enrolled after the adoption."I am "assuming" you are referring to Vine V. Deloria, Sr and his sister, Susan Deloria. Yes? What is adoption by an Indian Reservation? I mean just exactly what is the process of adoption by a reservation? It is my understanding that a "tribe or family" could adopt someone but how does a government agency run by the government adopt someone? Is there a ceremony that takes place for the adoption into a government agency? "other yanktons who were adopted into the Standing Rock reservation. As I was trying to say is that Ihunktonwan, Pabaska, Sisseton all live on Standing Rock too with the Blackfeet and Hunkpapa, in fact in Wakpala they are mixed Lakota and Dakota."[/b][/color] Or did a particular tribe adopt the Deloria's and then they were enrolled as Standing Rock Sioux? If so, what tribe adopted them? As you stated above S.R. is a mish mash of several Kola/Koda tribes. Seriously, I am very interested in this process of adoption. I know nada, zilch, absolutely nothing, about the adoption process by the Standing Rock Sioux Tribe. This is the very first time I have ever heard of a reservation adoption and look forward to your response. Was'te Lavanah
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Post by Spirit of the Owl Woman on Mar 2, 2010 5:46:03 GMT -5
Earthw7, By your naming, I count 5 groups; hardly Oceti Sakowin or Seven Council Fires. Yankton, Yanktonai, Sisseton, Wahpekute, Mdewakaton, Wahpeton and the Teton This was the way the tribes names were spelled on the figure I posted, if you took the time to look. If you did not, click on the link below, so you may have a better understanding of what was the Oceti Sakowin/ 7 Council Fires. img651.imageshack.us/img651/9306/sevencouncilfires.jpgRecent scholars, such as Raymond DeMallie, divide the Sioux into three groups (Teton, Yankton-Yanktonai, and Santee), not using the traditional division of Lakota, Dakota, and Nakota of earlier scholars. The eastern Sioux, known collectively as the Santees or Isantis, are the Sissetonwans (Sissetons),Wahpekutewans (Wahpekutes), Wahpetonwans (Wahpetons), and Mdewankantonwans (Mdewakantons). The western Sioux are the Titonwans (Tetons). The middle Sioux are the Ihanktonwannas (Yanktonais) and the Ihanktonwans (Yanktons). Source: Bruguier, "Yankton Sioux," 19-20; Powers, Oglala Religion, 16-17; Woolworth, Sioux Indians III, 8; DeMallie, "Sioux until 1850," 727-32. YANKTON (MIDDLE SIOUX)1. Yankton (People of the End Village)YANKTON BANDS Lower Bands a. Cagu (Lungs) Struck by the Ree's Band b. Oyate Sica (Bad Nation) c. Waceunpa (Roasters or the One that Cook) d. Igmu (Cat People) Upper Bands e. Iha Ishdaye (Mouth Greasers) f. Wakmuha Oin ( Pumpkin Rind Earrings) g. Cankute (Shooters at Trees) In the Yankton census of 1887 the BIA lists the Yankton population by band for the last time, leaving out the Dakota name of the band. Band One: Struck by the Ree's Band Band Two: Jumping Thunder's Band Band Three: Medicine Cow's Band Band Four: White Swans's Band Band Five: William Beans, Sr.'s Band Band Six: Feather In His Ear's Band Band Seven: Frank Janron, Sr.'s Band In the 1860s, the government established an eighth band, called Wasiun Cinca (white man's sons or "half-breeds"), with Philip J. Deloria as the band chief. 2. Yanktonai (Little People at the End Village)SANTEE (EASTERN SIOUX)3. Mdewakanton (Spirit Lake People) 4. Wahpeton (Dwellers among the Leaves) 5. Sisseton (People of the Boggy Ground) 6. Wahpekute (Shooters among the Leaves) TETON (WESTERN SIOUX)7. Teton (Dwellers of the Prairie)
TETON BANDSa. Oglala (They Scatter Their Own) b. Sicangu or Brule (Brunt Thighs) c. Hunkpapa (Campers at the End of the Circle) d. Minneconjou (Planters beside the Water) e. Sihasapa (Blackfoot) f. Oohenonpa (Two Kettles g. Itazipco or Sans Arcs (Those without Bows) The general tendency of the Sioux groups was to move in a westerly direction. By the late eighteenth century the Tetons were located west of the Missouri River, the Yanktons and Yanktonais were in present-day eastern North and South Dakota and northwest Iowa, and the Santees were in what is now Minnesota and nortwest Iowa. Source: Bruguier, "Yankton Sioux," 19-20; Powers, Oglala Religion, 16-17; Woolworth, Sioux Indians III, 8; DeMallie, "Sioux until 1850," 727-32. If you have different or conflicting information than that of the scholars I have referenced, please do post it. I appreciate your input and as I have said before, I respect your expertise and admire the work you have done in this field. But, as of late your comments seem vague without sources/references, a point or foundation and are not worthy of the researcher and genealogist I know you to be. Take care my sister, Lavanah
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Post by Spirit of the Owl Woman on Feb 25, 2010 1:30:54 GMT -5
LaDonna, if Standing Rock claims Vine and Ella Deloria as one of their own, I do not care. Why? Because I have not lost anything. They are still my relatives. And, the reason I say this is because I do not believe in LA-DA-NA. This will upset people whose identities are based on LA-DA-NA. I believe in KODA, KOLA, KOTA. A ROSE IS STILL A ROSE NO MATTER WHAT YOU CALL IT. See below: img188.imageshack.us/img188/9306/sevencouncilfires.jpgSo they are Kola as opposed to Koda. My family is not diminished by this fact. We are all One.
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Post by Spirit of the Owl Woman on Feb 25, 2010 1:22:16 GMT -5
I listen to Dakota Talk Radio, online broadcast from Lake Andes when I am on the computer. www.nativeshop.org/dakota-talk-radio2.htmlFor the last week or so I have not been able to connect. I have sent emails describing the situation and normally it would be repaired within a 24 hour period. Does anyone know what is going in Lake Andes with this station? Lavanah
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Post by Spirit of the Owl Woman on Feb 25, 2010 1:07:38 GMT -5
LaDonna, according to the Williamson Dictionary the word Generation=Wicoicage; kagapi; cincakagapi; And, at the time of the ICS it could have been mistranslated from what the current dictionary states.
These women would have been the daughters of Chief Sleepy Eyes a Sisseton/Dakota dialect:
Winonpaska=White Head
Is White Head the correct translation here.
Black Generation = Oncagesapawin
Perhaps, the official correct spelling would be Wicoicagesapawin?
But what about the pronunciation and correct translation of Winonpaska?
Was'te
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Post by Spirit of the Owl Woman on Feb 25, 2010 0:35:59 GMT -5
Jimmy, thank you so very much into this insight and history that I had not known before. I always knew that captives were treated as slaves or spoils of war and sooner or later married into the tribe, if not released to return to their people. What I did not know is what you have explained and I appreciate your elucidation/enlightenment on the subject.
Was'te
Lavanah
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Post by Spirit of the Owl Woman on Feb 24, 2010 23:16:25 GMT -5
Thank you LaDonna. At first, I did not know how to translate her name and then I saw the the English translation on the ICS and proceeded to look it up in the Dakota Dictionary for correct spelling.
Was'te
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Post by Spirit of the Owl Woman on Feb 24, 2010 22:42:17 GMT -5
Were these "slaves" Black people? Or were they Indians? This is not an area I am familiar with and beg total ignorance.
Was'te
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Post by Spirit of the Owl Woman on Feb 24, 2010 21:32:40 GMT -5
Earthw7,
I am here at the archives in Kansas and was looking at the request from Rev Deloria for the adoption of Vine Deloria and his sister into the Standing Rock Sioux tribe which both were enrolled after the adoption.
This statement is very vague to say the least, would it be possible to expand on this and make a point. I do not understand what you are trying to say or the point you are making with reference to "Some Thoughts on Oral Traditions." Are you saying that Vine Deloria Jr and Ella Deloria are no longer Yankton and are now Teton and have been Teton since adoption and enrollment as of what date?
Was'te
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