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Post by clarkkimberling on Oct 15, 2010 14:06:31 GMT -5
Here's a representation of Lakota and Dakota music, including, in some cases, free downloadable audio clips: drumhop.com/www.olc.edu/~tbrave/culture/songs/music.htmKevin Locke, Native American flute:www.kevinlocke.com/kevin/recordings.html[/url]Lakota Music Project:Orchestra + Native singers/percussionists. (Be patient, the singing starts after two minutes of tuneup and orchestral introduction.) Be sure to search Google Images for Porcupine Singers. Possibly all the recordings mentioned on those sites were first made after 1950. Although some of that music is called "traditional", if you really want to hear Lakota music as sung by Two Shields and ohers in 1911-1914, you may have to ask your interlibrary loan librarian to find Music of the American Indian: Songs of the Sioux, Recorded and Edited by Frances Densmore, ISBN: 1-57970-044-6, an A-FM Recording from Audio-Forum, a division of Jeffrey Norton Publishers, Inc. This recording includes songs sung by fourteen Sioux Indians (Lakota and Dakota): Kills-at-Night (4), Two Shields (4), Brave Buffalo (3), Red Bird (3), Gray Hawk (2), Teal Duck [Siyaka] (2), Used-as-a-Shield (2), Bear Eagle (1), Eagle Shield (1), Lone Man (1), Wita'hu [Kills-at-Night's wife], Holy-Face Bear (1), Little Conjuror (1), and Moses Renville (1).
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Post by clarkkimberling on Oct 15, 2010 11:42:54 GMT -5
As a promoter of the term Native American, Samuel M. McCowan's experience in journalism and Indian education are of interest. Information recorded in Portrait and Biographical Record of Arizona, Chapman Publishing Company, 1901, indicates that, beginning in 1889, McCowan was superintendent of the day schools on the Rosebud reservation in South Dakota. In 1890 he was offered the choice of the superintendency of three different Indian schools, but availed himself of the request of the commissioner of Indian affairs that he open a new Indian school at Mohave, Ariz. During the six years of his devotion to the interests of the school at Mohave, his salary was twice raised, and at the expiration of the time of service he was promoted to the superintendency of the Indian school at Albuquerque, N. M. At the end of six months he received a still further mark of appreciation, being appointed supervisor of all the Indian schools in the United States. This responsible position he later resigned in order to take charge of the Indian Industrial School at Phoenix, with which he has been associated since 1897...
[On] November 16, 1900, he became managing editor of the Arizona Republican...
The Phoenix Indian school with which Mr. McCowan is connected is the second in size in the United States. During the year 1899 nearly seven hundred students attended the school, representing more than fifty different tribes, Professor McCowan believes that there is no height to which the Indian may not attain, and under his own observation they have become scientific farmers, representatives in congress, soldiers in the army, and have excelled in the professions of law and medicine. They have also made names for themselves as artists and musicians. The girls develop into excellent trained nurses and cooks, and some are successful as teachers...
It seems likely that McCowan chose the name of The Native American, thereby possibly starting - or continuing - a chain of links. The links probably led to Robert Higheagle's awareness of the term in 1929. They probably extended to the dramatic increase of usage in the early 1970s, and hence, to present-day usage by millions of speakers and writers. Here is a copy of the first page of the first issue The Native American: Attachments:
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Post by clarkkimberling on Oct 14, 2010 17:31:20 GMT -5
This thread began with a note that Robert P. Higheagle used the term Native American many years before the term became the now familiar near-synonym for American Indian. The thread continued with a formulation of questions aimed at tracing the channels of influence up to Higheagle's usages and then in connection with the phenomenal growth of usage during the early 1970s. This present note gives evidence that there was a particular channel of influence which has been overlooked by researchers. They seem to have been unaware of American Indian sources. It seems likely that a publication named The Native American was known to those who chose the name Native American Church in 1918, and that Higheagle was in a position to be familiar with both the publication and the Church. The Native American was published from 1900 to 1931 by the Phoenix Indian School. The first issue, dated January 13, 1900, shows the following paragraph on its first page: "The Native American" The Native American? Who is he? The Indian, of course; the red man who stood upon the shores of America, gazing in wonder at the pale-face stranger who came in 1492; the red man who cried, "Welcome!" to the disheartened Pilgrims and shared with them, during that first hard winter, his Indian corn, the gift of the Great Spirit, Gitche Manitou, the Mighty. So now again, at the beginning of 1900, the voice of the Native American sends forth its greeting. May the new year bring peace and progress. Under the motto "Not for school but for life," The Native American was first edited by Samuel M. McCowan, the superintendent of the Phoenix Indian School. In order to weigh the influence of the publication, especially as regards spreading the term Native American to mean Indian (rather than its much more common meaning of originating in America), it will be helpful to describe the publication. For its first two years, The Native American consisted of four two-column pages and was published each week during the school year. McCowan established regular columns consisting of news regarding students, teachers, and school activities, as well as correspondence from other Indian schools, articles about tribes, and biographical articles about superintendents of Indian schools. On January 1, 1902, Charles W. Goodman became superintendent of the Phoenix Indian School and editor of The Native American. During Goodman's editorship until 1915, the publication grew to eight pages. On April 1, 1915, John Brookings Brown became the editor. The next October, The Native American began appearing every two weeks, more as a magazine and less as a newspaper. At that time the magazine had a circulation of about 3,500. Significantly for our purposes, the magazine featured articles of widespread interest on tribes, education, disease, workers, health, Indian affairs in general, World War I, liquor, and patriotism. Littlefield and Parins write that Many of the articles were written by scholars, government officials, and others not associated with the school. Brown also published special numbers emphasizing such themes as the day school, health, Arizona State Fair, and commencement. Finally, Brown took a strong editorial stand, producing editorials on topics as widely ranging as the Grand Canyon, democracy, personality, the Ku Klux Klan, music, drama, war, football, and Christmas.
Annual or commencement numbers contained student writing, and each regular issue contained a lead article by someone not affiliated with the school, such as Stanley Vestal, Frances Densmore, Henry Roe Cloud, or M. K. Sniffin. Regarding those four writers, recall Higheagle's connections with Stanley Vestal (pen name of Walter Stanley Campbell) and Frances Densmore (author of Teton Sioux Music), as described at amertribes.proboards.com/index.cgi?board=teton&action=display&thread=990Footnotes: 1. The information about The Native American is taken from Daniel F. Littlefield, Jr., and James W. Parins, American Indian and Alaska Native Newspapers and Periodicals, 1826-1924, Greenwood Press, 1984, pages 321-326. 2. Robert A. Trennert, Jr., in The Phoenix Indian School: Forced Assimilation in Arizona, 1891-1935, University of Oklahoma Press, 1988, writes that "The paper was touted as providing educational benefit, but its real purpose was to publicize the school within the local community. For that reason, its contents were closely regulated and nothing unfavorable to the school or the assimilation program was tolerated." Nevertheless, Tennert goes on to say that "as time passed the paper also became an important vehicle for providing the Indian community with information about current and former students."
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Post by clarkkimberling on Sept 26, 2010 14:30:40 GMT -5
Yet another pre-1969 usage of Native American or native American - other than Native American Church, has emerged, in addition to Robert Higheagle's usages in 1929 and 1935. This one occured in 1936. What the author, Raymond Higheagle, son of Robert Higheagle, had to say may be of general interest, so I'll quote the whole article. FIRST AID AND RED CROSS SERVICE AMONG THE SIOUX, YESTERDAY AND TODAY by Raymond Higheagle, Standing Rock Agency, North Dakota
The American Indian was commonly considered to be "the noble red man of the forest and the great outdoors." He was gifted with a fine physique. He seemed immune from the ravages of many major diseases, and was hardly ever plagued with the milder ones so common at the present time. The question which confronts the minds of those who do not know or understand the native American is with what or how did he combat these ailments during his primitive state?
The Indian was a real child of nature. When in sickness and in trouble, he turned to nature for relief. To this end, certain herbs and roots which the Great Mysterious intended should be used to give relief, and which possessed healing powers for certain ailments of mankind were studed by medicine men of the tribe through observation, experiment, dreams, visions and prayers. The medicine man was required to be of unblemished character, otherwise his medicines would fail him.
[Photograph appears here; see the note below.]
For the preservation and safe-keeping of these precious herb and root medicines, special bags or pouches in bead and porcupine quill work were made by the most skillful hands. "The sacred bundles" were recognized as objects of reverence by the Indians. Every member of the Sioux Tribe was familiar with the remedies such as calamus, anise roots and other common herbs and roots for emergency use. In every family these remedies were kept constantly on hand for administering first aid.
In the days gone by, when our people, the Sioux Indians, lived in their old way, the "Mini Aku" (They go, bring back and give water) organization carried on work in some ways similar to the great work maintained by the present Red Cross. This was a young women's organization. The chief of the tribe, through the council, conferred membership in the organization to every qualified young woman or girl in the tribe. Every member must be prepared when called upon to go after, bring back and administer water and aid to the needy, particularly to the wounded warriors, the aged, the sick and those in distress. Thus our Sioux people, in their simple way, understood the need of first aid and maintained an organization to help those who were less fortunate.
In the primitive life of the Sioux Indian as well as in these modern times it behooved everyone, as a sense of duty, to acquire some knowledge of how to meet an emergency. The Great Mysterious alone knows what will happen to us or to our neighbor within the next minute of our lives. In our Government schools and in particularly the higher institutions of learning, the teaching of first aid is sometimes correlated with other subjects.
It was my good fortune to be among the young men who took the IECW Short Course in First Aid held last summer at Pierre, South Dakota. The valuable instructions given me and the knowledge I acquired shall be a lasting inspiration to me.
Footnotes: 1. The article was published in Indians at Work, volume 4, number 8, 1936, pages 44-45. 2. The photo shows twenty-three participants, perhaps including Raymond Higheagle. The caption is "First Aid Class Demonstration At Fort Wingate School, Fort Wingate, N. M." Would anyone like to see the photo posted later in this thread? There's a certain archive that may have the original - if so, permission would probably not be a problem. Or perhaps someone already has an electronic copy? Clark
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Post by clarkkimberling on Sept 26, 2010 12:40:31 GMT -5
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Post by clarkkimberling on Sept 22, 2010 20:12:30 GMT -5
Thank you, Bill, for the translation of Song 93 as sung by Two Shields. I wrote to Kenneth Lincoln, the author of Sing with the Heart of a Bear. He has consented to my posting his response here in the Two Shields thread. Let me be clear. Nowhere in Sing with the Heart of a Bear do I translate the song-line ācanteā matoākecaca,ā attributed to Two Shields in Song 93, āA Wind from the North,ā in Frances Densmoreās Teton Sioux Music, as explicitly citing a bear. The inference is from Two Shields in a chant attributed to White Shield, as stated by Densmore in the footnote on page 120 of Teton Sioux Music: āThis is an instance of the āsacred languageā . . . canteā matoākecaca, also translated āwith a heart that is different,ā but carrying the idea of the fierceness of a bear.ā
That quotation is the epigraph which opens my study of Native and American Poetries and is repeated on page 4 of the first chapter. Read the book. The guardian bear seems a respected spirit throughout Native America, specific to Sioux cultures.
I was simply trying to establish a through-line for the study, contrasted with the āmakingsā of EuroAmerican texts in the twentieth century. The book discusses Native American cultural literacy as the bedrock to contemporary American literature, placing tribal song-poetry in a global context back to Homer. The āfierceness of a bearā implied in chanting āwith a heart that is differentā comes from Lakota singers via Densmoreās work around the second decade of the twentieth century, some hundred years ago. I am not dubbing her or mistranslating Two Shields, only citing the text. I defer to the noted Lakota expert William Powers in retranslating the lines for Clark Kimberling who initially asked for my assistance in tracking Two Shields.
As noted in the Acknowledgements, Mark Monroe the Lakota activist in my hometown of Alliance, Nebraska, Raymond J. DeMallie, Jr. the linguistic anthropologist and Lakota academic, and Wilbur Between Lodges the respected reservation elder checked my Lakota translations. I am indebted for their generous help.
There is, in fact, another reference to the bear's fierceness in Densmore's Teton Sioux Music. On page 195, under the heading SONGS CONCERNING THE BEAR, Densmore quotes two of her singers, presumably and significantly, through her interpreter, Robert P. Higheagle. The singers were Two Shields and Siyaka (Teal Duck), both of whom are represented by 20 songs in the book. (Next in number of songs were Lone Man and Gray Hawk, both with 18 songs.) Two Shields said:
The bear is the only animal which is dreamed of as offering to give herbs for the healing of man. The bear is not afraid of either animals or men and it is considered ill-tempered, and yet it is the only animal which has shown us this kindness; therefore the medicines received from the bear are supposed to be especially effective.
In somewhat similar strain Siyaka said:
The bear is quick-tempered and is fierce in many ways, and yet he pays attention to herbs which no other animal notices at all. The bear digs these for his own use. The bear is the only animal which eats roots from the earth and is also especially fond of acorns, june berries, and cherries. These three are frequently compounded with other herbs in making medicine, and if a person is fond of cherries we say he is like a bear. We consider the bear a chief of all animals in regard to herb medicine, and therefore it is understood that is a man dreams of a bear he will be expert in the use of herbs for curing illness. The bear is regarded as an animal well acquainted with herbs because no other animal has such good claws for digging roots.
Clark
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Post by clarkkimberling on Sept 16, 2010 19:08:08 GMT -5
I hope you enjoy reading this legend - there will be a short test at the end.
THE LEGEND OF THE STANDING ROCK
By Robert Higheagle
The following legend has been handed down by our ancestors and anybody who has been on the Standing Rock Reservation, no doubt, is familiar with the story it carries. There are several versions to this legend. I am giving it as it was told to me by my grandfather, when I was about six years of age, as well as from the lips of some of our older members of the Standing Rock Sioux Tribe. Many years, perhaps centuries ago - long before the advent of the White people, into this country of ours, from various parts of the world, there lived a tribe of Native Americans, in a village, on the West bank of the Missouri River, where, later, the military frontier post, Fort Yates and the Standing Rock Reservation headquarters, were established and located. In this village, there was a worthy member of the Tribe, who according to tribal custon, in those days, took upon himself two wives who were not related to each other. It was a well established fact that where women who were closely related, married to the same man, would naturally feel contented and happy in their plight. On the other hand, where two or more non-relatives jointly married to a man, they invariably, live in peace and harmony, but of course, since there is an exception to almost every rule, it was a general opinion, that the parties concerned in this particular union apparently got along peaceably. But one dark day, there came some trouble between them which was caused by an uncontrollable circumstance, affecting jealousy and dissatisfaction on the part of the junior wife. The husband politely rebuked her for this - much against his will. Instead of raising a disturbance in the family, she arose early one morning, dressed and painted herself up, (as if she were going to some tribal gathering) and with her pet dog following, proceeded to the side of the hill, not far from their tepee. Upon her arrival there, she sat down on the green grass, in the customary position of an Indian woman in trouble or distress, pulled up her blanket, covered her head completely, leaving only an opening around her eyes, from which she could see everything that transpired while she was sitting there. On this memorable day, breakfast was prepared by the senior wife and when all was ready, she called the junior wife, addressing her as "sister" to breakfast but still she sat there motionless. It was useless for the husband to entreat her to come back to the lodge. They finally gave up calling her. Sometime after breakfast, the camp crier announced the latest order from the chief, for the people to break camp at once, and move toward North to a place designated - supposedly twenty-five miles away. The people started to pull down their tepees and the young men were driving home the ponies for the people in the camp. Within two hours or so, thereafter, the whole camp was moving and some already on the way. The woman and her pet dog were called and called preparatory to the exodus of the tribe, but to no avail. At last the husband said; "maybe it would be best to leave her alone and let her act upon her own inclinations in the matter." Nevertheless they took their time, pulling down their tepee and packing up their worldly belongings and were about to leave the camp - thinking she might join them, but still she did not move. No one, outside of this noted family knew anything about this family trouble. So they continued on their way without her. At this juncture, seeing that the wife did not follow, as was expected, the husband became very much worried and alarmed about her. He made arrangements to have his family proceed with the rest of the tribe on their sojourn while he went back to the wife left behind. He did not wish her to be left in a dangerous plight, especially during the night. Taking with him a brother of the missing wife and an extra riding pony, they rode back where she was last seen. Upon nearing the place, they saw her at the exact same spot where she was, much to their astonishment and disappointment. They were now in deep mourning and at once, sang songs of lamentations and wept over what had happened to their beloved one. They hurried back to the camp and reported to the chief and the people what had transpired with the missing wife. The transformation of the missing wife into a sold rock was proclaimed in the camp and there was now a tribal mourning. The chief ordered that the tribe move back to where the Great Spirit had thus performed such a miracle on one of the members of the tribe. They broke camp at once and returned to the place which was afterwards their stomping grounds for a long time. The tribe manifested a great deal of reverence toward this petrified woman. The rock was later moved and placed on a pedestal on the edge of a bluff, in front of the Agency office building - overlooking the mighty Missouri River with its waters flowing down toward South for ages past and ages to come. The petrified pet dog was evidently, stolen or else appropriated as a souvenir by someone who heard of the legend of the Standing Rock. Source Indians at Work, vol. 3, no. 8, 1935, page 30-31. This magazine appeared every two months during 1933-1945. It was published by the U. S. Bureau of Indian Affairs and the U. S. Office of Indian Affairs. Test 1 (easy). Why does Higheagle's account belong in this thread? It could have been posted at the main Higheagle thread instead: amertribes.proboards.com/index.cgi?board=teton&action=display&thread=9902 (hard). Who was Higheagle's grandfather mentioned in the first paragraph? Answers 1. Higheagle uses the term Native American - in 1935! Unlike his 1929 usage, this one was published - many years before the term was thrust into mainsteam English by non-Indian forces. 2. It appears that this grandfather was not the man mentioned in Kingsley's reply #17 at amertribes.proboards.com/index.cgi?board=teton&action=display&thread=990, who died in 1862. Another candidate, about whom it is written that "High Eagle, Chief of the Great Council Lodge, was killed in the Reno fight, June 25, 1876," would have been gone by the time Robert was old enough to receive the story from him. Clark Kimberling
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Post by clarkkimberling on Sept 14, 2010 14:36:35 GMT -5
The term Native American appears in several dictionaries after 1979 and style manuals after 1985. Among widely used dictionaries, one of the earliest to offer more than one paragraph is The Second Barnhart Dictionary of New English, copyrighted in 1980 by Barnhart/Harper & Row. This dictionary quotes usages by William F. Buckley, Jr., in 1973, and Margaret Mead, in 1978, and then continues as follows: [1973] This name was popularized in the early 1970's by civil-rights activists to emphasize that the Indians were the earliest native inhabitants of America and to call attention to the discriminatory practices they were subjected to over the centuries. The new name probably derives from the designation Native American Church (known since the early 1950's)...[Actually, the Native American Church was chartered in 1918, as noted in an earlier posting.]
Ironically, the name Native American was used in the 1840's to refer to [the Native American Party], whose aim was to keep control of the U. S. government in the hands of native-born [white] citizens.
The Third Barnhart Dictionary of New English, copyrighted in 1990 by the H. W. Wilson Company, essentially repeats the entry just mentioned. Two articles in American Speech, dated 1994 and 2001, supplement the Barnhart entries with interesting early usages but do not have anything to say about the phenomenal spread of the term during the early 1970's. The findings of the articles will be described here, and then we shall return to the 1970's phenomenon. The 1994 article (see footnote 2 below), by distinguished lexicographer Sidney I. Landau, unearths usages of Native American missed by Barnhart, dating from 1925 and 1909, and arrives "at a picture of Native American as a term dating to the early twentieth century. Yet this picture is entirely wrong," writes Fred R. Shapiro of Yale University in the second article (see footnote 3). Using a "novel type of research" (via computer searching) Shapiro unearths usages of Native American -- meaning American Indian rather than the usual meaning of "originating in America" -- from these years: 1737, 1795, c.1806, 1824, 1830, 1836, 1838, 1842, 1845, 1849 (two), 1850. These usages were almost certainly not known to Robert Higheagle. We are left with the question of usages during the decade leading up to his sentence from 1929: "There are other very interesting Native American stories, legends and myths among the Indians which should be preserved." It seems to me likely the term Native American was known to Higheagle (that he didn't just make it up for the occasion) - and perhaps also known to the founders of the Native American Church, because the name was used by a magazine which neither Landau not Shapiro mentioned: The Native American, published by the Phoenix Indian School from 1900 to 1931. I'll tell more about this magazine in a later posting. Continuing with the civil-rights surge of usage of Native American in the 1970's, note that Barnhart did not report any usage prior to 1973. However, it is now easy to use Advanced Google Book to find such usages. Here's one from 1969 which was seems to have had significant impact: books.google.com/books?id=CceKpnVaVxsC&q=%22Toward+Economic+Development+for+Native+American%22&dq=%22Toward+Economic+Development+for+Native+American%22&hl=en&ei=7BCETNmmFcWOnwekkMDxDg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDEQ6AEwAA Can someone find other, similarly influential, usages from 1965 to 1970? Was this one from 1969 an important one for understanding how the term "Native American" made such a thrust into the English language in the 1970's? Footnotes and full citations: (1) The first edition of Barnhart, entitled The Barnhart Dictionary of New English Since 1963, has no entry for Native American. It was published in 1973. (2) Sidney I. Landau, " Native American: Evidence of an Earlier Use," American Speech 69 (1994) 202-206. (3) Fred R. Shapiro, "Computer-Assisted Evience for the Antquity of the Term Native American," American Speech 76.1 (2001) 109-112. Downloadable to subscribers from muse.jhu.edu/journals/american_speech/v076/76.1shapiro.html
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Post by clarkkimberling on Sept 12, 2010 16:08:45 GMT -5
Robert Higheagle referred to Lone Man as his relative, and Lone Man (John Loneman) has also been referred to as Higheagle's uncle. In both the Campbell notes and Densmore's Teton Sioux Music, Higheagle gives substantial translations of information told to him by Lone Man. The content and tone of these paragraphs suggest that Higheagle was indeed quite close to Lone Man. Accordingly, Lone Man fits under the title of this thread. Perhaps someone can determine exactly how Higheagle was related to Lone Man. Following in a copy of an article in the McLaughlin Messenger, Friday, February 2, 1923, published in McLaughlin, Corson County, South Dakota. Higheagle was a longtime resident of Little Eagle in Corson County, and he resided there at the time of his death in 1938. John Loneman Of Little Eagle Dead
Well Known Indian Passed Away Monday Aged 74. Funeral Service
John Loneman, one of the best known elder Indians of Little Eagle district, died at his home there Monday morning, aged 74 years. He had been in poor health for some time, and was seized with his last illness two months ago.
Funeral services were held Wednesday, at the Sacred Heart church, and interment made in the churchyard cemetery, which is located on the land he owned and lived on. Rev. Fr. Vincent of McLaughlin, officiated at the services which were largely attended.
John Loneman was among the Indians who from his youth saw better things in civiization [sic] than the old way of living. In early manhood he joined the Sanding [sic] Rock police force, and was promoted to the position of sergeant and later captain of police by Major James McLaughlin, who was then Indian agent.
He was a member of the Indian police force that killed Sitting Bull in 1890. He was a leader among his race and always stood for what he considered right and justice.
Does someone have a photo of Lone Man? Clark
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Post by clarkkimberling on Aug 22, 2010 14:25:08 GMT -5
Two Shields really meant what he sang. So, as a keeper of the old ways, he had plenty of reason to sing for Frances Densmore and her Lakota interpreter, Robert P. Higheagle, thereby leaving a permanent record. Now, nearly a century later, the "old ways" are especially important for reasons of cultural identity, and so we should ask: What did Two Shields really mean in his songs? William K. Powers addresses the question of real meaning in a review of Densmore's Teton Sioux Music and Culture, first published by the Smithsonian Institution in 1918 and republished by the University of Nebraska Press in 1992. Powers writes, "Even though all the words in the songs are glossed separately, there are no free translations at all, which makes it impossible to comprehend what the songs are about..." I invited Bill to translate the song "A Wind from the North," sung by Two Shields, in order to compare his translation with the Densmore/Higheagle translation (appearing above in Reply #9). Here is Bill's reply: Regarding Song 93, Densmore (and Higheagle) have a peculiar way of presenting the texts of the song in vertical columns, the right one (presumably) being a translation of the left; however, the two frequently are juxtaposed in such a way that the individual words are chopped up out of whole sentences. Thus, at first glance, one may "see" the word mato as a single word where in fact it is a part of a sentence. Mato 'bear' does not appear in the song at all. Densmore writes the first three lines (repeated five times throughout the song) as: cante .............................. my heart matokecaca ..................... is different wanmayanka yo ................ behold me Now forget the stress marks and the footnote alluded to--they're not necessary. The above three lines are a full sentence chopped up into syllables that are disconnected. The full sentence is "Cantematokeca ca wanmayanka yo." Cante correctly means heart, but when conjoined with tokeca forms cantetokeca which should be translated "special person." In spoken Lakota cante plus many different types of modifiers are common--cantewaste 'happy'; cantesica 'sad', etc. The ma represents the first person singular of what is now the verb " to be a special person" hence "I am a special person;" mato 'bear' does not appear in the sentence. It is the first person ma injected between cante and tokeca that makes it misleading. Similarly, Densmore has added ca to matokeca as if it were one word. Ca is a separate conjunction meaning "so, therefore." However, Wanmayanka yo is correct as written. The full sentence then is translated: I am a special person so look at me. So much for nonexistent bear. But--I am curious about your reference to "sing like a bear." I never heard it before and it definitely not a Lakota idea. Where did it originate or better where does one hear this expression?
Well, as you see, Bill's translation differs from Densmore/Higheagle's. Bill's translation, I trust, gives a clearer understanding of what Two Shields meant by his song. I hope others will share their wisdom as relates to Song 93 and other songs sung by Two Shields and other keepers of the old ways. Here are a few footnotes: 1. You can actually hear Two Shields himself sing! Just find a copy (ask an interlibrary loan librarian) of Music of the American Indian: Songs of the Sioux, Recorded and Edited by Frances Densmore, ISBN: 1-57970-044-6, an A-FM Recording from Audio-Forum, a division of Jeffrey Norton Publishers, Inc. This recording includes songs sung by 14 Sioux Indians (Lakota and Dakota): Kills-at-Night (4), Two Shields (4), Brave Buffalo (3), Red Bird (3), Fray Hawk (2), Teal Duck [Siyaka] (2), Used-as-a-Shield (2), Bear Eagle (1), Eagle Shield (1), Lone Man (1), Wita'hu [Kills-at-Night's wife], Holy-Face Bear (1), Little Conjuror (1), and Moses Renville (1). 2. Powers's review of the Densmore book is published in Ethnohistory, vol. 41, no. 2 (Spring 1994), Duke University Press, pages 335-339. Here is the concluding paragraph: Teton Sioux Music and Culture is a must for the student of Lakota and of the anthropology of music. Not only a sensitive portrayal of the past, it is an inspiration to all who seek the Lakota experience. 3. For more about Marla and Bill Powers, visit these sites: www.lakotabooks.com/ home.netcom.com/~powersmw/LakotaFieldSchool.htmlClark
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Post by clarkkimberling on Aug 21, 2010 10:41:06 GMT -5
If someone were to try to identify individuals in the photo in Reply #11 of 27 Indian policemen present at the killing of Sitting Bull, it would be helpful to have a list of names. One such list is found in The Executive Document of the Senate of the United States for the First Session of the Fifty-second Congress, 1891-1892: books.google.com/books?id=nAMpAAAAYAAJ&pg=PR15&dq=%22Indian+policeman%22+%22Eagle+Man%22&hl=en&ei=zcxtTLObCYKmnQfBx73nBw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CEEQ6AEwAw#v=onepage&q=%22Indian%20policeman%22%20%22Eagle%20Man%22&f=falseOn page 3 there are 37 names given after the words "A BILL granting medals to certain Indian policemen...survivors of the engagement which took place at Sitting Bull's camp...": Marcellus Chankpidutah (Red Tomahawk), second sergeant John Wambdi (Eagle Man), fifth sergeant Thomas Tunkah (Stone Man), private Louis Wahpahah (Hat), private Hugh Chetahohonko (Swift Hawk), private Luke Ptash (White Buffalo), private Alexander Hochokah (Middle), private Eugene Akichitahchigala (Little Soldier), private Joseph Brown Wolf (Brown Wolf), private Paul Hautaymaza (Iron Cedar), private John Ishnawichah (Lone Man), private Oliver Hehakawaketo (Looking Elk), private Dennis Wahpahaichu (Take the Hat), private George Iron Star (Iron Star), private Richard Runninghawk (Running Hawk), private Afraid of Hawk, special policeman White Bird, special policeman Magpie Eagle, special policeman Iron Thunder, special policeman Paints Brown, special policeman Weasel Bear, special policeman Rooster, special policeman High Eagle, special policeman Good Voiced Eagle, special policeman Red Bear, special policeman Bad Horse, special policeman Cross Bear, special policeman Black Pheasant, special policeman One Feather, special policeman Walking Shooter, special policeman Good Voice Elk, special policeman Cetanwicaste (Hawkman No. 2), special policeman Brown Man, special policeman Gabriel Waublihota (Gray Eagle) volunteer Otter Robe, volunteer Spotted Thunder, volunteer Young Eagle, volunteer The list includes both [Martin] High Eagle and [John] Eagle Man. It also includes Walking Shooter, whose Lakota name was Waukutemani. In Waukutemani's affidavit (Reply #4 above), it is High Eagle who "had hold" of Sitting Bull to prevent him "from getting away." However, in Black Elk's account, posted as Reply #55 at amertribes.proboards.com/index.cgi?board=hunkpapa1&action=display&thread=167&page=4, it is Eagleman who is remembered rather than Higheagle. In James McLaughlin's December 20, 1890 account, on page 8 of the above cited Executive Documents, Eagle Man is mentioned but not High Eagle. In McLaughlin's letter of December 16 - the day after the killing of Sitting Bull - printed on pp. 9-10, in the account of the killing, neither High Eagle nor Eagle Man is mentioned. Thank you, Dietmar and Gregor, for the recently posted photos, showing Eagle Man, High Eagle, and his son, Robert P. Higheagle. Clark
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Post by clarkkimberling on Aug 16, 2010 16:03:44 GMT -5
Thanks, Gregor, for the photo. Both upper corners show quite an assemblage of people and wheels - makes one wonder what other photos D. F. Barry took that day. Here is more about Robert P. Higheagle, from the Sioux County Pioneer-Arrow, September 23, 1938. RESERVATION MOURNS DEATH OF PROMINENT INDIAN JUDGE Robert Higheagle, well known leader on the Standing Rock Reservation, died, Wednesday evening, Sept. 21, at the agency hospital...
Of an old family of chieftains, Robert Placidas Higheagle was 65 years old at time of death. As a boy he attended the boarding school here and finished his education at the Hampton, Virginia, Institute. He was an outstanding pupil, and during his life kept well informed upon the issues of the day. His services as interpreter were in demand and he traveled extensively with Indian chiefs, among whom was the late John Grass. He was chosen representative of his people on numerous trips to Washington. He held many important positions in the service and taught at Little Eagle, Pineridge and for 11 years on Montana reservations. He was president of the Standing Rock Fair Association in 1912, when the first big exposition was held here. He was a musician and fluent speaker in either Sioux or English. During the years when the reservation was opened for settlement by the white people, he was associated with real estate men, and with the McLaughlin State Bank and during the past four years, held the position of Judge at Little Eagle.
In 1893 Robert Higheagle was married to Miss Mary Louise Rabault at Fort Totten, the ceremony performed by the late Father Jerome. His beloved wife preceded him in death several years ago. He is survived by two sons, Robert and Raymond, and one daughter, Mrs. Edmund Many Deeds.
Funeral services were conducted by the Rev. Father Bernard Thursday morning with interment made beside his wife in the Catholic cemetery. The church was filled with friends of the deceased who had known him as a brilliant and hard working member of the Sioux and one who, by his exemplary habits, was ever an influence for the good of his people. The entire reservation mourns the passing of Robert Higheagle. Although the above article has RPH's wife as Mary Louise Rabault, her death certificate shows Louisa Ribble Higheagle, 1/2 Sioux Indian, born March 15, 1876, at Fort Totten, North Dakota, daughter of Schultz Ribble and Jane Tiyoniya. In census records, Mrs. Higheagle's name is Louisa, not Louise. The years 1911 and 1912 were very busy for PRH. According to the obituary, he was president of the Standing Rock Fair Association; in previous postings, we've seen that he was a member of the first Tribal Council and that he was Frances Densmore's interpreter. RPH was a judge in the Court of Indian Offenses, 1934-1938. Can someone describe this Court and how it related to other courts having jurisdiction in the Standing Rock Reservation? What did these judges do, and who were some of the other judges during 1934-1938?
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Post by clarkkimberling on Aug 15, 2010 13:36:37 GMT -5
Two lesser known accounts of the arrest and killing of Sitting Bull are preserved in the E. D. Mossman Papers at the State Historical Society of North Dakota. One is an affidavit by Wakutemani, posted at amertribes.proboards.com/index.cgi?board=teton&action=display&thread=990 It was posted there because of its relevance to Robert P. Higheagle and his father, Martin High Eagle; according to Wakutemani's account, High Eagle "had been chosen to handle the person of Sitting Bull" during the arrest. The second account, by an Indian Policemen named Black Hills, is apparently written by Eugene David Mossman (1872-1959), who was Superintendent of the Standing Rock Indian School (1921-1933). Here is Black Hills' account: I live at Cannon Ball and am seventy-one years old. We policemen left the Agency on a Saturday forenoon and stopped at Oak Creek (near present town of McLaughlin). A tepee was already set up for us, Tomahawk, Black Hills, Hat, Little Soldier, and White Woman and we remained there until Sunday afternoon while Eagleman from Porcupine and police from all other districts joined us.
Orders from the Agent (Major McLaughlin) were to "be brave, don't pull the trigger first. If hostiles begin shooting, then shoot." Feed for horses and men was sent ahead by mule team. Never Tired Talking drove the outfit. On Sunday evening we left for Bullhead's place on the Grand River. Bed and grub wagon went along to Bullhead's place. We did not sleep and on the way from Bullhead's place we stopped at Greyeagle's place. The story that booze was given the police is positively not true.
When we stopped at Greyeagle's place Lieut. Bullhead to give us instructions. After giving us the plan of action and designating what part each one was to take in the arrest he shook hands with each of us he said "I am going to get killed. I will not run away from the danger. Be brave, like the Agent told us to be." We already knew we were going to arrest S. B. and reports had come in that the hostiles were going to fight. We were armed with six shooters and government rifles, but I did not know how to use the rifle so used by [my] own single shot.
When close to the Indian hostile camp we raced for his house. Certain men were detailed to go inside. It was a large house where S. B. was living with two of this three wives. S. B. was brought out by Bullhead, Shavehead, Tomahawk and Eagleman and others but was still dark. The officers wanted him to get into a wagon and go. An officer brot [brought] his [Sitting Bull's] White horse but he refused to go! I will not go unless you kill me first! he said. They replied they would not put him in the guardhouse but wanted to take him to Fort Yates where he would get borders [orders] to stop the Ghost Dancing. They urged him to go as the Soldires were coming and if they began shooting they would frighten the children but if he went peaceably there would be no trouble.
While they were arguing all the men and women in the hostile camp came running with their guns ready to shoot. At that moment I thought I would never live to tell this story forty years afterward.
While they were arguing a man jumped from the crowd and shouted to let S. B. go and beat it. He ran up to Bullhead and shot him. The shooting at once became general. The hostiles ran for the brush and by that time it was daylight. All the police killed were by the first burst of firing, except Armstrong who was killed by the firing from the brush. We put Lieut. Bullhead and Shavehead in S. B. house and the dead police lay ouside. The soldiers reached the top of the hill overlooking the battle ground in the valley along the Grand River and fired solid shot twice apparently at the police. Tomahawk put up a blanket as a flag and the soldiers then shelled the brush, scattering the hostiles and putting an end to the battle.
The soldiers gave us breakfast and afterward we loaded the dead police and Siting Bull in a wagon and started for the agency. Bullhead killed Sitting Bull. When Bullhead was shot he turned and shot Sitting Bull. Stoneman drove dead police and body of Sitting Bull back to the agency. We stopped at Oak Creek on Monday nite and the military killed a beef. Got home Tuesday. Bullhead died Wed. or Thursday. Shavehead died before we got home.
Following Black Hills' account is this note: It is now plain to me why no affidavit was taken of Blackhills' testimony. The story was given to me by the interpreter and hastily written down in broken sentences in lead pencil and I had intended to have the story put in nice shape before Black Hills signed it. Too much to do and I have had to write this story from the lead pencil notes.
Again, I'm presuming that the writer was Mossman. Clark
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Post by clarkkimberling on Aug 13, 2010 15:19:10 GMT -5
Thank you, Gregor, for the link to the Campbell collection. A read-through of Robert Higheagle (RPH) materials in the collection suggests that Campbell, writing as Stanley Vestal, quoted RPH much more extensively in New Sources of Indian History 1850-1891 than in Sitting Bull, Champion of the Sioux. In the latter, Robert Higheagle's name is missing from the Index, and possibly the only reference to his contributions is at the end of a paragraph in the Indian Informants section of the Acknowledgments. All of which makes RPH's unpublished notes about Sitting Bull very interesting reading. When reading RPH's notes, it helps to keep in mind something about the organization: that the order probably matches that of Campbell's questions, which do not appear. Following is a gem written by RPH from Box 113, Folder 10. It is an account of how Sitting Bull got his name. Although the story is well known, one wonders why Campbell did not include this particular version in either of his books. One of my playmates went by the name of Ben White. We were attending school and in our grammar class we were required to write a story about how some of the Indians got their names. We met SB and asked him how he got his name. He told us when he was a young man he was going out to look for his father's horses and just as he went over a hill he saw a buffalo bull sitting on its haunches. He was afraid and didn't know what to do. He knew very well he couldn't break away from the bull so he stood still and looked at it. The animal began to speak to SB and told him hereafter he was going to be the leader of his tribe and not trying to run away. Of course, I heard this different ways from other people, but he told us this himself. He didn't know it was for our compositions.
It seems likely that RPH's former playmate, Ben White, remained a close acquaintance. For example, in Inyan Woslate Eyapaha, March 1, 2010 (click:) www.standingrock.org/data/upfiles/news/March_Newsletter%5B1%5D.pdf we see that Benjamin White and Robert High Eagle were members of the first Standing Rock Tribal Council, which first met 99 years ago. (Do tribal records show all the years that RPH was a member?) Other members of the first Tribal Council were Thomas Frosted, John Grass, John Tiokasin, and Joseph Claymore. These men (or men with the same surnames), and also [Martin?] High Eagle, appear in a fine formal photo #A7272 owned by the State Historical Society of North Dakota. Does anyone have a copy of this photo with the ten men matched unambiguously to ten names? If not, I'll request permission to post. While on the subject of photos, in Sitting Bull, Champion of the Sioux, facing page 298 is a photo of 27 men, with caption "SURVIVORS OF THE INDIAN POLICE WHO CAPTURED SITTING BULL, DECEMBER 15, 1890." Does anyone have this photo with names for the images? Which one is Martin High Eagle? Clark
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Post by clarkkimberling on Aug 12, 2010 14:29:19 GMT -5
Any in-depth study of Robert P. Higheagle and his family should include a portrayal of Robert's father, Martin High Eagle, said to be a "powerful man physically" - indeed, he and another were "chosen to handle the person of Sitting Bull at the time of his arrest." The account is preserved in the following collection at the State Historical Society of North Dakota: 10173 E. D. Mossman Papers, 1925; 1953 Report to a Congressional Committee concerning the Standing Rock Reservation, photographs, an affidavit, and correspondence concerning the murder of Sitting Bull. Superintendent, U.S. Indian Service. (.25ft) Waukutemani or [Walcott] Shootswalking being duly sworn, desposes and says that he is an Indian allotted on the Standing Rock Indian Reservation in SD and that he was a special policeman at the fight on the Grand River in 1890 when Sitting Bull was killed.
He states as follows:
He had orders to meet at the home of Chief of police Bullhead on the Grand River about three or four miles from the camp of Sitting Bull on the night of the Fourteenth of December, 1890. We left Bullhead's place on the morning of December 15, mounted, and rode directly to the camp of Sitting Bull. When within one half mile of his camp, we charged directly on his house.
In accordance with instructions we surrounded his house and Captain Bullhead, Sergeant Shavehead, Little Eagle, Higheagle and Warriors Fear Him entered the house. The remainder of the force were to stand outside, but I was curious to know what was going on and went into the house with the officers. Sittingbull was in bed with one of his wives and was pulled out of bed by Higheagle and Little Eagle. His rifle, which was lying by his bed was taken by Captain Bullhead, and another rifle which was hanging on the wall was taken by Sergeant Shavehead. After Sittingbull was dressed, I was ordered outside and the officers followed almost immediately, with Sitting Bull.
Sittingbull had been brought out about forty yards from the house and was surrounded by a cordon of policemen with the officers in the middle of the enclosed space. There were thirty-four or thirty-five policemen.
By this time it had become somewhat light and we could begin to recognize each other at some distance in the early dawn. The hostiles were running from all directions toward us yelling to kill the policemen either by shooting them or clubbing them to death.
After Sitting Bull saw that his followers were surrounding the police he yelled in a loud voice in Sioux Language, "I will not go, attack, attack." At this time, Catchthebear, a hostile, broke thru the cordon of police and weeping and lamenting demanded that the police turn Sitting Bull loose. Closely following Catchthebear, three other hostiles broke thru the cordon of police, wearing blankets with their rifles concealed under them. As they entered the ring they threw their blankets away and made for the group of officers surrounding Sitting Bull.
Little Eagle was standing at the right of Sitting Bull and Higheagle was at Sitting Bull's left. These two men had been chosen to handle the person of Sitting Bull as they were powerful men physically. They had hold of him and prevented him from getting away. Captain Bullhead stood immediately in front of Sitting Bull facing him and Sergeant Shavehead stood immediately behind Bullhead.
As the hostiles threw away their blankets Catchthebear reached the group of officers first and fired point blank at Captain Bullhead, the bullet striking the officer at about the waistline and passing through his body.
At the same instant Strikes the Kettle shot Sergeant Shavehead. When Captain Bullheard was shot he immediately raised his rifle and shot Sitting Bull. The bullet struck Sittingbull just above the sternum and passed upward and back thru his body, breaking the spinal column where the neck and body join. Where the bullet left the body, it tore a hole about two inches in diameter. Sitting Bull dropped dead. Neither Bullhead nor Shaveshead fell when shot but Sittingbull collapsed at once.
I actually saw these things. The battle then became general and most of the police fell back towards Sitting Bull's barn. Two of us remained where the officers had fallen. I was not hit, but a bullet went thru my hat and was fired at such close range that my neck was burnt by the powder. During the fight it was impossible to observe what was going on but I know the man remaining with me, Broken Arm or Armstrong was killed. Three other police remained beside the house, Badhorse, Lookingelk, and Crossbear. None of them were wounded.
Three of the four hostiles who started the fight were killed. They were Catchthebear, Spottedhorn and Black Bird. Strike the Kettle was wounded but got away and lived for many years after the fight.
While the battle was still in progress, the military detachment from Ft. Yates arrived at the top of the hill and apparently began firing at us. They also discharged a cannon at us twice, the shells falling within a hundred yeards of us and exploding. We sent a policeman with a white flag toward the military and formed in line and marched in twos to let the military know who we were. They then changed their range and fired their cannon in the direction in which the hostiles were retiring. The cannon scattered the hostiles in every direction and the battle was over.
We then found that Bullhead and Shavehead were still alive. As the police came back to the point where the fight started and saw their officers lying mortally wounded and their comrades dead, many of them shot into the body of Sitting Bull. His body was badly mutilated. Swiftcloud, a half brother of Little Eagle, was not a policeman but as he came to the battleground and saw his brother lying dead, he seized a club and beat the head of Sitting Bull into a shapeless mass. Holy Medicine, who was not a policeman but was a brother of Broken Arm, also came to the battle ground and seeing his brother dead, seized a club and beat the remains of Sitting Bull.
Crowfoot was the son of Sitting Bull. He was a young man of seventeen or eighteen at the time and when his father was taken from the house followed at three different times in an effort to get him back in the house. The first two times he [was] sent back to the house but the third time the battle began.
After the battle we carried the dead and wounded into Sitting Bull's house. When we made the third trip for the body of Little Eagle we heard two shots, following a commotion in the house and a voice pleading for mercy. As we came near the house, a body wasburled [was hurled] thru the door. It was Crowfoot. He had hidden under a pile of bedding in the corner of the hut and when found by the officers had been shot by Loneman and Onefeather.
The hostiles killed in the fight were CatchtheBear, Spotted Horn, Black Bird, Jumping Bull, his son Bravethunder and Crowfoot, the son of Sitting Bull. They were buried by Riggs a congregational minister.
There is no question as to who killed Sitting Bull. I saw the Captain of the Police kill him, saw him fall and saw the terrible wound made by the heavy police rifle afterwards. It literally tore the upper part of his chest to pieces.
After cooking our breakfast with the military our dead were loaded into a wagon and the wounded into a military ambulance and we started for Fort Yates. The wounded reached the agency that night but we caped [camped] on Oak Creek near where the town of McLaughlin now stands. The next morning the military proceeded to Fort Yates and we received orders to return to the Grand River and order the hostiles to report to the agency. This we did with those who still remained in that vicinity but most of them had stampeded to Pine Ridge.
Many years have gone by since that fateful morning but the events as I have related them are burned indelibly upon my mind. The ride in the early morning hours, the fenzy [frenzy] and screams of the ghost dancers as they rallied to their leader, thewily [the wily] old medicine man who made every excuse to delay his departure, his change of front when he thought his followers could save him, the bravery of the officers who knew they faced certain death, the death of Crowfoot and the tardy arrival of the military make a picture in my mind that will never be effaced.
(Signed) Wakutemani or Shoots Walking Subscribed and sworn before me this 6th day of January, 1925. (Signed) Geo. Peterson Notary Public.
Although Wakutemani's account is missing from Stanley Vestal's New Source of Indian History, 1850-1891 (University of Oklahoma Press, 1934), Vestal does include two related papers: No. 29. The Arrest and Killing of Sitting Bull, Told by John Loneman, one of the Indian Police ordered to arrest the Chief. Translated and Recorded by his relative, Robert P. Higheagle. No. 30. "Note on Crowfoot" by Robert P. Higheagle. These accounts are of double interest here: as rivals to Wakutemani's account and because the recorder was our main subject, Robert P. Higheagle. To view No. 29, search Google for the phrase "by his relative, Robert P. Higheagle." Paper No. 30 concludes with these words It was my relative Loneman told me that it was Crowfoot who urged his father Sitting Bull to resist the Indian Policeman the day the chief was killed... It was like Crowfoot to do that.
Wakutemani's account of the arrest and killing of Sitting Bull is one of several; see, for example, page 205 of books.google.com/books?id=rfUFZSlW-JAC&pg=PA205&lpg=PA205&dq=%22Who+Killed+Sitting+Bull%22%3F&source=bl&ots=yZI4x2Fbma&sig=wOHd5W5c5XhQma3rr0DzTyjOtVQ&hl=en&ei=5EFHTPGcOcPInAf01Nz4Aw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CDIQ6AEwBw#v=onepage&q=%22Higheagle%22&f=falseIn spite of the discrepancies among the accounts, one man's summary applies to them all. The man was the Indian Policeman named Martin High Eagle, and what he said was this: "Well, we have gone to work, and killed our chief."
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