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Post by witkola on Sept 16, 2015 19:57:24 GMT -5
This is interesting that someone (whom I assume is an enrolled member of another tribe) who is not an enrolled member of the Rosebud Sioux tribe could dictate what historical Rosebud Sioux tribal resources others -- such as myself, an enrolled member of the Rosebud Sioux tribe -- should have access to.
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Calico
Jul 15, 2015 18:28:58 GMT -5
Post by witkola on Jul 15, 2015 18:28:58 GMT -5
From Kingsley Bray's text about Brulé bands: 5. Wazhazha, Osage. Smallest band in 1804, chief Mazomani. Later associated with the Upper Brules and Oglalas, with bands settled at both Rosebud (Black Pipe District) and Pine Ridge (Porcupine District). I think the 'cut into strips' translation is a folk etymology, used to explain a term no longer understood. Nicollet (in 1839) obtained the story that this band grew out of intermarriage between Lakotas and the Wazhazha clan of the Ponca tribe. My feeling is that this also happened in the 1750-75 frame. www.american-tribes.com/Articles/ART/BruleBands.htmCould the text for 'cut into strips' source be provided in the sentence " ... I think the 'cut into strips' translation is a folk etymology, used to explain a term no longer understood."? If it is what I think it may be, it would provide an interesting insight into the Osage/Sičhą́ǧu relationship.
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Post by witkola on Jul 15, 2015 17:21:05 GMT -5
Modern Lakota dictionaries spell the word for "cat" as Igmu. And isn´t there a trace of wakhute (to shoot) in the (probably badly translated) names above? I´m not a Lakota speaker, can someone help me out? "khúte" is "to shoot." "Wákhute" is "I shoot." and the "wa-" can also be a nominalizer and mean "things" = "to shoot things" (the "kh-" is an aspirated sound like the "k-" in "keep."
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Post by witkola on Mar 6, 2015 10:52:47 GMT -5
"Man's Shirt: '1865 Oglala Lakota (Teton Sioux) artists, South Dakota.'" From "The Plains Indians: Artists of Earth and Sky," Pub. 2014, in conjunction with an exhibition that includes Metropolitan Museum of Art, NYC - 03 March 2015 through 10 May 2015.
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Post by witkola on Dec 22, 2014 11:48:20 GMT -5
kingsleybray, you are correct: The standard Lakȟóta words for "ear-ring" are "owį́pi" and "owį́la." "Inyan-ha-owin" for "shell" is interesting. The Lakȟóta word for shell can be either "pȟąkéska" or "kȟąpeska" because of metathesis. I've heard it only used as the former in Rosebud. "Inyan-ha" means "stone-skin."
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Post by witkola on Dec 22, 2014 11:25:04 GMT -5
All very interesting information. "Little Pheasant" is an especially interesting translation. It seems like "Prairie Chicken" would be the correct translation if the following is correct: "It (pheasant) was introduced to South Dakota in 1898 and is easily recognized by its colorful plumage. It is also known for its delicious meat." -- www.ultimatepheasanthunting.com/info/pheasant-history/
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Post by witkola on Apr 14, 2014 9:38:45 GMT -5
It is interesting that the "Sioux Expedition, April 1855-July 1856" tabulation identifies the Wažáže as a distinct group equal in status to that accorded to the Oglála and the Sičháŋǧu. As a practical matter, this distinction seems to disappear much later when it comes to administrative tasks associated with the other two bands of Lakȟóta. This might indicate only the perception of the potential, or actual, military threat that the Wažáže represented at the time. Sampson's letter is very, very helpful when it comes to classifying the Wažáže as a sub-group of a much larger group which included the Sičháŋǧu but not the Oglála. Swift Bear, the Sičháŋǧu, was considered the "chief" of the Wažáže and upon his death in 1909 it is generally believed that the Wažáže were formally disbanded -- although I haven't seen any documentation of this, other than a notice of his death -- and absorbed into the Milk's Camp band, located on the east side of the Rosebud reservation. This general area also had within it at least a couple of areas associated with the "Ponca," as well as "Yankton," which were identified as such in early documents. What I have assumed about this particular group of "Yankton" -- later incorporated into the Sičháŋǧu -- is that it consisted of some Lakȟóta, from the Oglála and Sičháŋǧu who had returned from Canada with Sitting Bull and camped at Fort Randall while he served his prison sentence there. After his release, some of the Lakȟóta who returned from Canada with him remained in that area. Some eventually wound up, and remained, on the "Yankton" tribal rolls -- at least that's what happened to two of my great-grandmothers who were originally Sičháŋǧu. Thus, by merely looking at records, for example, if one didn't know the particular circumstances of their enrollment on the "Yankton" tribal rolls, one could mistakenly assume that the two women, both Sičháŋǧu, were actually "Yankton." Documents -- while useful -- are limited in the accuracy that they provide. But they remained in that general area, as did Swift Bear. This area, along the Missouri, used for trading, appears to have enabled a kind of diplomatic peace among otherwise linguistically distinctive groups (and sometimes traditional enemies) that allowed them to freely intermingle and marry. There doesn't seem to have been a significant distinction between Swift Bear's enrollment as a Sičháŋǧu and his status as "chief" of the "waziaziah" (as in the title of the "1891 June 30 - Consolidated Waziaziah Two Kettle and Northern Bands census"). He later appears in photographs of delegations from Rosebud as a "chief." As you probably know, "Osage" is the corruption of the word "Wažáže" that the "Osage" used as a name for themselves. What I had assumed, based upon linguistic features of the Wažáže ("Osage") language that appear within the Sičháŋǧu dialect, was that this relationship between the two pre-dated the establishment of the reservation system and, thus, represented an enduring historical relationship. I'm very interested in any documents relating to the division that you mentioned, especially as it relates to those specific areas on the Pine Ridge reservation. Very distinctive features of this Sičháŋǧu-Wažáže ("Osage") dialect are not found among the Oglála, for example, a fact that some Oglála exploit in order to vilify the Lakȟóta dialect that the Sičháŋǧu speak as "not true" Lakȟóta. However, what this difference between the Oglála and the Sičháŋǧu-Wažáže dialect indicates, more than anything else, is how the Wažáže were far more established, even linguistically, with and within the Sičháŋǧu than the Oglála. Given this historical relationship with the Sičháŋǧu, it seems highly unlikely that the Wažáže, as a distinctive group -- that is, distinctive enough that it might require, or insists upon having, some kind of political representation -- would voluntarily reside among the Oglála, much less remain intact into the current era. Do you know where I can find information about the Wažáže division that you mentioned? That would be very helpful. I find it all very, very interesting. Thank you for providing Sampson's letter and the "Sioux Expedition" tabulation. Documents are very, very helpful in providing facts that can help lead to accurate conclusions.
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Post by witkola on Apr 13, 2014 0:12:25 GMT -5
This is very interesting and useful. A recent poster announcing an upcoming (or past) treaty meeting on the Pine Ridge reservation indicated that representatives from the Oglala and "Wazaza" were going to be present. However, "Wazáza" is Lakȟóta for "to shred into strips" and this particular band of the Oglála is referred to, by them, as one of seven bands of the Oglála. The "Wazaza" are not, obviously, the "Wagages" referred to in Simpon's letter. The "Wagages" that Simpson refers to are most likely the "Wažáže" -- a group among the "Rosebud Sioux" -- which was listed in the "1891 june 30 - consolidated waziaziah two kettle" census. So, this most recent reference to "Wazaza" on the Pine Ridge is puzzling. I would be interested in finding out if there are any available written accounts about the Wazaza, translated as "to shred into strips," on the Pine Ridge.
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Post by witkola on Apr 12, 2014 16:41:23 GMT -5
"Saswe" is most likely "suswéča". Suswéča is Lakȟóta for "dragonfly".
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Post by witkola on Aug 22, 2013 13:00:46 GMT -5
Hello John, I am related to Red Tomahawk and two of the five men whose names you listed. Leave me a message and I'll get back to you about this.
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Post by witkola on Jun 20, 2012 10:33:24 GMT -5
(NOTE: In order for the characters in my post to display properly (unicode) in your browser, you will have to manually set your browser encoding to utf-8 -- even then, this board does not allow for the correct use of combining diacritic characters to properly display the Lakĥóta language in either unicode or IPA characters. Otherwise, the Lakĥóta text doesn't make any sense whatsover. Unfortunately, this board does NOT use unicode and supports only European character sets so the value of the posts seem restricted to only those members whose interests and languages lie within that narrow range.)tĥųkÄ…Ì = stone (also means "ancient") tĥųkÄ…Ìna = tĥųkÄ…Ì + -na ("-na" maybe from the Nakóna dialect = "-la" in Lakĥóta > tĥųkÄ…Ìla). If so, then either a term of endearment or a diminuative. If the original word was actually Lakĥóta "tĥųkÄ…Ìla" then "tĥųkÄ…Ìla" = the tiny sacred stones, 402 of them, inside the rawhide gourds which rattle and flash during Lakĥóta healing ceremonies. The name "TĥųkÄ…Ìla WįÌ," at least in Lakĥóta, could be translated as "Sacred Stone Woman" (referring to the tiny stones within rawhide gourds and the way they rattle and flash during Lakĥóta healing ceremonies) although the cultures & traditions of the other bands, the "Dakóta" and "Nakóna," may not have or use the rawhide gourd with the stones in them in their healing rituals. The name Tunkanawin from Victoria Conroy's letter [1] is most likely based on these words [2]: tĥuŋk�ŋ = rock or stone wiŋ = a female name ending and represents the Woman part of the name Therefore Tunkanawin means Rock Woman or Stone Woman. But does not mean Rattle Stone Woman like Richard Hardorff has it [3]. Because it is missing the word ĥl�ĥla (hlahla) which means a rattle or to rattle [2]. Like in the name of Crazy Horse's 3 mother Rattle Blanket Woman = Ta-sina hlala win [4] = Taŋ �ină ĥl�ĥla wiŋ. Where [2]: Taŋ = well, properly, carefully, nicely, throughly �ină = blanket (usage = refering to a blanket worn around the body or used for covering ĥl�ĥla = a rattle or to rattle wiŋ = a female name ending and represents the Woman part of the name Most likely Tunkanawin does not mean Big Woman, because then we would expect to see the words [2]: th�ŋka = big thaŋk�ŋyaŋ = big thaŋktĥ�ŋka = big Most likely Tunkanawin does not mean Pretty Feather Woman, because then we would expect to see the words [2]: wa�t� = to be pretty wa�t�la = to be pretty o�waŋyaŋg wa�t� = to be pretty čh� = to be pretty w�ŋyaŋ wa�t� = to be pretty (only refering to a woman) h�pA = to be very pretty
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Post by witkola on May 30, 2012 12:47:14 GMT -5
I also have another photo in my collection labeled "Thunder Hawk and Wives." I don't know if this is the same man who partnered with Spotted Tail Jr. in the White Thunder murder. The time of the photo is late 1880's, when my ancestor was agent at Rosebud. Hello! Wonderful picture! Do you have any information about Thunder Hawk's younger wife?
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Post by witkola on Dec 23, 2011 4:27:32 GMT -5
Obviously, as I had thought, the encoding used by this site, ISO-8859-1, doesn't correctly display the unicode characters of utf-8. It is an unfortunate situation, I think, because Native American members, especially, who wish to post text of/about their tribes and languages are restricted to the standard Roman set of characters which, while sufficient for Western/Eastern Europe languages, does not support languages outside of this restricted, primitive and outdated range.
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Post by witkola on Dec 20, 2011 20:50:04 GMT -5
Interesting. utf-8 is a protocol for a unicode character set. The particular dictionary you mentioned, as I recall, ignores unicode diacritics and apparently that's part of its appeal to those who use it. I was going to respond to a post on elsewhere on this site that has the text "Anyone know how to say "Little-White-Dove" in Lakota ... the best I came up with is Ská wakÃnyela ... which means White Dove ... little is èik ayela or another way of saying little is la èonala ..." The response to that post was: "Here it is Cikala Ska Wikinyela." Until I realized that this site used an ISO 8859-1 encoding, I was going to add this: "So cool! I'm from Rosebud. The way we say that there is, "WakįÌyela SÄ…Ì ÄŒÃkÉ‚ala." (It would be pronounced "wah-KEE(nasalized)-ye-la" (means 'something that goes flying') + "son" (nasalized 'so') (means 'the color of downy feathers') + "CHEEK-a-la" (means 'animate little thing'). The "É‚" between the "-k-" and "-a-" in ÄŒÃkÉ‚ala is the glottal stop. It has the effect on the "-k-" and the "-a-" of the "-" in American "oh-oh". So, there. Who knows? Hopefully it will work. ;D
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Post by witkola on Dec 20, 2011 11:30:15 GMT -5
This website is a wonderful resource of material! In looking at the page source of this site, I noticed that this excellent website only supports ISO-8859-1. The ISO-8859-1 encoding, especially on a site like this that deals with Native American languages (at least the ones that use Unicode and UTF-8 Encoding), cannot correctly display text from the unicode standard repertoire of characters. Unicode also supports the characters from the International Phonetic Alphabet which is an excellent resource for those wishing to learn how to accurately pronounce the sounds of another language. The resources of the IPA for learning how to pronounce the sounds of the IPA characters are available online and are free. Otherwise, it is a curious situation where a Native American such as I, a Lakȟóta, and others, would have to resort to using the technologically primitive and limited character set of the Romanized alphabet (ISO-8859-1) in order to deliberately enter text that is incorrect, awkward and misleading in order to communicate with the international community. Is that irony? Or what? ;D
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