Diving into Scudder Mekeel's field notes

[hreinn]

In 1931, one of Scudder Mekeel's informants was Peter Stands.
Peter Stands was born circa 1874.
Based on Mekeel's field notes:
"Peter was four or five years old at that time and is about 57 now"

From page 63 in Mekeel's field notes:

Peter is a Minneconjou of Big Foot's band (Sitanka).
His grandfather was Pε hinji.
A chief of the kind that was carried in a blanket.
Also his name was Sitchúhala.
He was Minneconjou.
His father was also Minneconjou and his name was Ptε' hε' and was of the cik cik cila band.
The chiefs of this camp were:

1. Pε hinji

2. One Horn,
who was P's own brother.
He was killed by a Buffalo.

3. One Horn,
who was the other One Horn's brother, but a different mother.

4. Big Foot or Spotted Elk,
who was a brother by still another mother.


The above Mekeel's text can be divided into 2 parts:
a) Peter Stands' lineage
b) 4 chiefs numbered 1,2,3,4
As discussed separately below.

[hreinn]

Let's start with the 4 numbered chiefs.

3 of these 4 must be the famous Mnikhówozus we are familiar with:
1. One Horn (One Horn 1), who was killed by a buffalo in 1834.
2. Lone Horn (One Horn 2), who we have photographs of from Fort Laramie in 1868 and Washington in 1875.
3. Big Foot, aka. Spotted Elk, who was killed at Wounded Knee in 1890.

It would be highly unlikely to have another set of 3 related Mnikhówozus with the same names and with the same few details as described in Mekeel's text above.
That is the details:
1. One Horn killed by a Buffalo
2. One Horn who took his brother name
3. a person who has both the names Big Foot and Spotted Elk

So taken all together, these must be the famous or familar ones.


In Mekeel's text above, these 4 were brothers.
Based on:

1. "One Horn, who was P's own brother."
The P in "P's" must mean Pε hinji mentioned in the line above.
Instead of Peter Stands because Peter was born ca. 1874 and therefore too young to be a brother of One Horn (taken for granted that this is the "famous" One Horn who was killed by a buffalo in 1834).
Therefore One Horn 1 and Pε hinji were brothers.

2. "who was the other One Horn's brother"
Therefore One Horn 2 and One Horn 1 were brothers and therefore One Horn 2 was also a brother of Pε hinji.

3. "who was a brother by still another mother"
So Big Foot/Spotted Elk was brother to the other 3.

Behind these 4 brothers were at least 3 mothers, based on Mekeel's text above:
1. mother of Big Foot/Spotted Elk
2. mother of One Horn 2 (Lone Horn)
3. mother of One Horn 1 (and perhaps also Pε hinji).

They all had perhaps the same father.

It is possible that these 4 were listed age wise (oldest first, then second oldest and the youngest last).

[hreinn]

Then let's talk about Pε hinji, the chief no. 1 in Mekeel's text above.
Who was a brother of the three other numbered chiefs in Mekeel's text above (e.g. One Horn 1, One Horn 2 (Lone Horn) and Big Foot (aka. Spotted Elk)).

It seems that Pε hinji means Feather Earrings.
Pε hinji should more correctly be written as Pȟé híŋze or Pȟá híŋze.
Which is based on these Lakota words, as written in Ullrich's Lakota Dictionary:

1. pȟé or pȟá = head
2. híŋ = feather
3. -ze = dangling or hanging

Which literally translates as Dangling Feather on the Head.
This was then shortened to Feather Earring.

You can picture the logic or the connection between the translation of "Dangling Feather on the Head" to "Feather Earring" from a photograph below of a feather earring.

Note: there is no j sound in Lakota and neither is the j letter in written Lakota, based on a list of Lakota sounds and symbols on page 694 in Ullrich's Lakota Dictionary.
Therefore -ji in Pε hinji is not to be taken literally.
j in Lakota words written by white person, should often/always be replaced by z or ž, for example in the name Žiži which is often written as Jiji.


feather earring (dangling feather on the head)



This translation of Pε hinji as Feather Earring + the brother link between Pε hinji and Lone Horn (One Horn 2), gains support from another source.
Because in Donald Collier's field notes in 1939, we have the following:

Walks Out
Born ca. 1858, based on Mekeel:
"Aged, according to himself, 81, but acc. to 1908 census, 77."

"Belonged to the minikó*zu, the chief of which was Lone Horn."
"Lone Horn, chief of the minikoZu, was my MB"
"Feather Ear ring (MB), owner of 50 horses, and his son, Feather Earring"



MB in Collier's field notes means Mother's Brother.
Both Lone Horn and Feather Earring were Walks Out's mother's brothers ("MB").
Therefore Lone Horn and Feather Earring were most likely brothers, at least "brothers".
In accordance with Mekeel's field notes based on interview with Peter Stands.
Therefore, we have 2 independent Mnikhówozus sources who indicate that Lone Horn and Feather Necklace were brothers.

Walks Out's father was Charging Crow, who was married to Lone Horn's sister.
Walks Out's brother was Fast Horse.

[hreinn]

Peter Stands mentioned 2 persons in his lineage:

1. Pε hinji, also known as Sitchúhala

As above Pε hinji means Feather Earring.
I am not sure what Sitchúhala means.

This was "his Mnikhówozu grandfather"
It is possible that Peter Stands' grandfather Pε hinji (Feather Earring) was the chief Pε hinji no. 1 in Mekeel's list above.


2. Ptε' hε'

Ptε' hε' seems to be based on these Lakota words (again Ullrich's Lakota Dictionary):
1. pté = buffalo
2. hé = a) horn or b) standing
Therefore Ptε' hε' could mean either Buffalo Horn or Standing Buffalo
Standing Buffalo is an attractive choice.
Because according to Wendell Smoke, Lone Horn's great-grandfather's name was Standing Buffalo.
So Standing Buffalo "runs in the family".

The words "his father" in the sentence:
"his father was also Minniconjou and his name was Ptε' hε' and was of the cik cik cila band."
can be taken in two ways.
a) his Mnikhówozu paternal great-grandfather (father of Pε hinji) or
b) his father (Peter Stands' father)

[hreinn]

It would be interesting to look up the above mentioned people in Mnikhówozu's Censuses.
For example, Charging Crow, to see the name of his wife (Lone Horn's sister).
And also to see if we have Buffalo Horn or Standing Buffalo and if so, who was his wife, who would be Lone Horn's sister, if and only if Buffalo Horn/Standing Buffalo were Peter Stands' father.

I think it would be possible to see these people mentioned in Ephriam's book "The Sitting Bull Surrender Census".
But unfortunately, I don't yet have that book.
But I will remedy that.
In the meantime, is anyone able to look up, for example, Charging Crow in Mnikhówozu Censuses ?

To what band did Big Foot (Sitanka), aka. Spotted Elk, belong to ?
Was it "cik cik cila" band ?

Does anyone know more about Feather Earring ?

[kingsleybray]

Pehinzhi means Yellow Hair.

The name Feather Earrings is Wiyaka Owin. A headman of this name was listed as chief of the Inyan-ha-owin (Shell Earring) band of Miniconjou in 1857-58.

Lt Warren in 1857 met a bunch of Miniconjou headmen at Inyan Kara Mtn, including "old Yellow Hair". This is probably the man to whom Peter Stands refers. His other name is Sichuha-la, meaning Sole of the Foot (with the -la, dimunitive suffix, indicating a nickname).

I sometimes wonder if this man was not the father of Roman Nose the Miniconjou. There seems to be a Shikshichela connection to Roman Nose.

According to Lone Bull's interview with Donald Collier, the tiyoshpaye of Spotted Elk (or Big Foot) was the belly band, i.e. the Nige Tanka/Big Belly band of Miniconjou.

[hreinn]

Interesting to see the name of Big Foot's band.

Yes, since there is a known reference to a person who has both the names Yellow Hair and Sichuha-la.
This must be the same person as refered to as Pε hinji and Sitchúhala in Mekeel's field notes.

Yes, Pehinzhi can mean Yellow Hair.
But as explained below, the alleged Lakota spoken words for Pε hinji could also be translated as Feather Earring.
Depending on the knowledge of the interpreter.

[hreinn]

As said earlier, Pehinzhi can mean Yellow Hair.
From Ullrich's Lakota Dictionary:
pȟehíŋ = "hair of the head" [page 903]
where:
híŋ = "hair, fur, hairy growth (of animals or human skin); feathers, down" [pages 903 and 148]
so the meaning of the word híŋ is not restricted to hair.
It refers to all/many "outgrowths".
One of them is feathers.
Therefore the Feather part in the translation Feather Earrings for Pε hinji.
The translation as hair is also valid, as in Yellow Hair.


Yes, if we assume that Mekeel's -ji at the end of the name Pe hinji is -zhi or zi then it means yellow.
From Ullrich's Lakota Dictionary:
zí = "to be yellow" [pages, 685 and 1097]
So if Pehinzhi is written in accordance with Ullrich's Dictionary, it becomes Pȟehíŋzí.
Which yes, means Yellow Hair.


But if we assume that -ji / zhi/ -zí was supposed to be -ze (-ze at the end of a word)
Then from Ullrich:
-ze = "it is dangling, suspended, hanging; dipping out; ladle out" [page 685]
Therefore the "dangling" part in the translation of Pε hinji, as "Dangling Feathers on the Head" which converts/shortens to Feather Earring


As we can now see, Pε hinji can be translated both as Yellow Hair and Feather Earring.
Depending on:
1. how we interpretate what Lakota words were spoken when Mekeel wrote Pε hinji (zhi/zi/zí vs. ze).
There is only a small difference between Pȟehíŋzí and Pȟehíŋze.
2. the knowledge of the translator of the full extend of the meaning of hin/híŋ (hair vs. hair/feather/fury).


It is a delecate matter how to write down the spoken Lakota words.
Understandably, Mekeel did not have the same knowledge as Ullrich in writing Lakota words in full detail.
For example, Mekeel's version Pε hinji does not to include the gluttural ȟ sound in the word pȟé.
Nor does Mekeel's version include the difference between n and ŋ (nasalized n).
Nor is it accurate to write "-ji" as Mekeel did, since there is no j-sound in Lakota (as j in the word joker).


It is understandable to have 2 different translation of the same name by 2 different translators.
Because the translators would have to have a full attention to have noticed what was said at the end of the name (zí vs. ze)
The translators would also have to known the difference between the meaning of zí vs. ze (yellow vs. dangling).
The translators would also have to known the full extend of the meaning of híŋ.
That is, híŋ is not restricted to hair, but refers to "outgrowth" in general, for example feathers.


So all taken together.
It is understandable that we have 2 versions of the translation for the same Lakota name of this person.

[hreinn]

If Pe hinjin means Yellow Hair.
Then we would have still another brother of Lone Horn.
Which makes things more complicated.
Because I think we don't yet have a reference for a brother link between Lone Horn and Yellow Hair.

It is simpler to think of Pe hinjin to mean Feather Earring.
Because that means fewer brothers of Lone Horn.
Because we have a reference for a brother link between Lone Horn and Feather Earrings (Walks Out in Collier's field).
It is even a reference from a family member who was a contemporary of Lone Horn.
Walks Out was ca. 17 years old when Lone Horn died.

It fits nicely to have 2 independent sources who say that Lone Horn and Feather Earring were brothers.
Both sources are family members of Lone Horn.
Both were born while Lone Horn was alive.
Although Peter Stands was ca. 1 years old when Lone Horn died and therefore would have heard what he knew about Lone Horn from other family members.

[hreinn]

Regarding the name Feather Earrings written as Wiyaka Owin.
Yes, Wiyaka means feather.
In Ullrich's terms:
wíyakA = "feather, feather quill" [pages 617 and 881]

And yes, owin means earring.
In Ullrich terms:
owíŋ = "earrings", "to wear something as earrings" [pages 420 and 867]

So we have 2 names, WíyakA Owíŋ and Pȟehíŋze, which means the same (Feather Earring).
Same as for the Lakota names for Hump and High Backbone, i.e. 2 names with the same meaning.

A small neat-picking.
My understanding of the word "earring" is that it refers to a ring which goes through the ear.
Which is another type of an ear ornament than shown on the photo above.
Then the "ad hoc" word Feather, to give it Feather Earring.
In my point of view, the version "Dangling Feather on the Head" is the most descriptive version of the ear ornament shown on the photo above.

[hreinn]

I deleted a sentence from a post above, where it was said that Fury Hair was also a valid translation for Pε hinji.
It was wrong.
A valid translation would have been Yellow Fur on the Head.
But that is not relevant here.

Just a short addition.
If we take Pε hinji to mean Yellow Hair.
Then we have 3 brothers of Lone Horn according to Peter Stands in Mekeel's field notes.
Which does not include Feather Earring as a brother of Lone Horn, as according to Walks Out in Collier's field notes.
But if we take Pε hinji to mean Feather Earring, then information from Peter Stands and Walks Out fit together.

Although it could be said that Peter Stands's list includes only what he considered chiefs.
Therefore not including the sister(s) of these brothers.
And implying that Feather Earring in Collier's field notes was not a chief.
But as above, a person named Feather Earring was a chief of the Shell Earring band.

[hreinn]

Dec 12, 2014 6:00:02 GMT -5 kingsleybray said:

Lt Warren in 1857 met a bunch of Miniconjou headmen at Inyan Kara Mtn, including "old Yellow Hair". This is probably the man to whom Peter Stands refers. His other name is Sichuha-la, meaning Sole of the Foot (with the -la, dimunitive suffix, indicating a nickname).

Remember this ?


"Bear Foot is a mistake for Bare Foot, Si Chola"
Kingsley Bray on the "other side" of this website:
www.american-tribes.com/Lakota/BIO/BareFoot.htm


and from the thread Chief Smoke:

Apr 18, 2012 12:19:59 GMT -5 masleca said:

There was also some mention of Old Smoke possibly being brothers with Bear’s Foot and Pacer. This seems to be old family speculation.

Apr 21, 2010 10:30:33 GMT -5 bogartdurkin said:

But further in the history it seems from checking the government records at Pine Ridge (by my family's geneologist), Thick Bread's parents were listed as Bear's Foot and Ratteling Iron.

Coincidence ?

[dT]

interesting discussion on lineage.

is there a particular significance to Feather Earrings?
Do they denote a certain accomplishment, or status within the people?

dT

[ladonna]

Ok so what you are trying to tell me? That the Ullrich's Lakota Dictionary is correct in interpreting our language?
We have a lot of problem with this dictionary

[hreinn]

Let me tell you a story from my society.

No one knows everything in the Icelandic language.
Not even the experts in the language know of all the words and phrases in the language nor regional variations of them.
I say this based on experience.
Because some years ago, there was a popular radio program about the Icelandic language, which was in the air for many years.
It was daily, for about 10-15 minutes per day.
The radio program was supervised and taken care of by experts in the language.
Often they commented on the radio, that they had never heard about some examples which had been sent in by letters to the radio program from listeners.
Where listeners (often elderly people), wrote about words or phrases which they knew.
Or the listeners called by telephone in live broadcast and told what they knew.
It was often very interesting to hear of regional differences.

This lack of knowledge of all the fine details in the language, was even though:
1. In question were experts in the language.
2. This same language has been spoken in this country for more than 1100 years.
3. This language has changed relatively little through the centuries.
As an example, modern people (with knowledge of the runeletters) can read and understand what a person wrote on a runestone more than 1000 (thousand) years ago.
4. Backed up with relatively extensive written sources in our language, both ancient and modern.
Where the oldest texts are ca. 700 years old; the Sagas/Icelandic Sagas, which are extensive texts (not just names) and in Icelandic (not in Latin as is the case of ancient texts for many nations).
And there has been lively text publications during the last 100 years.

So we have a long tradition of speaking the same language which is backed up with relatively extensive written material, both ancient and modern.
And the language has changed relatively little through the centuries.
But, still, the experts don't know everything.


In comparision, there is a struggle to protect and save the Lakota/Dakota language.
As I understand the matter, not even all modern Lakota/Dakota people speak the language.
Where the English language is the dominating language.
There has not much been written and published in Lakota/Dakota.
The oldest written Lakota words are about 250 years old and that is only few names, not sentences nor extensive texts.
So it is understandable that there exists variations in the knowledge in Lakota/Dakota language among modern Lakota/Dakota people.
Where there are few, if any, who are Lakota/Dakota language experts who have full knowledge of ALL the words and phrases in the language AND with knowledge of ALL regional variations.


It seems that Ullrich's Dictionary is a great effort.
As explained in the Introduction chapter in Ullrich's Dictionary.
Ullrich did not invent this dictionary by himself nor did he write it by himself.
This Dictionary is based on decades of talks and counciling and co-operation with many Lakota and Dakota people.
So this dictionary reflects the knowledge of many Lakota/Dakota people.


It is only normal that some modern Lakota/Dakota people have another knowledge on some words/phrases than is published in the dictionary.
It is best to try to reserve all the known variations.
For example by contacting the Lakota Language Consertium, which published Ullrich's Dictionary.
And comment on what has been published, to reserve and keep the Lakota/Dakota language alive and up to date with all known variations.
Within my society, all language details and variations are gathered and kept at one place, which is a department within a university.
Where only a fraction of the data base has been published in a dictionary or other kind of books.