This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

As agency physician on the Pine Ridge Reservation from 1896 to 1914, Dr. James R. Walker recorded a wealth of information on the traditional lifeways of the Oglala Sioux.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

After centuries of colonization, this important new work recovers the literary record of Oceti Sakowin (historically known to some as the Sioux Nation) women, who served as their tribes’ traditional culture keepers and culture bearers. In so doing, it furthers discussions about settler colonialism, literature, nationalism, and gender. Women and land form the core themes of the book, which brings tribal and settler colonial narratives into comparative analysis. Divided into two parts, the first section of the work explores how settler colonizers used the printing press and boarding schools to displace Oceti Sakowin women as traditional culture keepers and culture bearers with the goal of internally and externally colonizing the Dakota, Nakota, and Lakota nations. The second section focuses on decolonization and explores how contemporary Oceti Sakowin writers and scholars have started to reclaim Dakota, Nakota, and Lakota literatures to decolonize and heal their families, communities, and nations.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1917 edition. Excerpt: ... NARRATIVES. The following narratives were collected in the course of this investigation and are offered as a contribution to Dakota folklore. About the only data so far published under this head are to be found in the following fragmentary collections: S. R. Riggs, Dakota Grammar, Texts, and Ethnography} Clark Wissler, Some Dakota Myths, * and the author's paper on Sioux Games.3 Practically none of these duplicate the narratives offered here, though there are some correspondences as noted in the text. When The People Laughed At Hanwi. Wazi was chief of the people who dwell under the world, and his woman, Kanka, was a seer. Their daughter, Ite, the wife of Tate, was the most beautiful of women. She gave birth to four sons at one time which proved these children to be gods. Yet Wazi was not content, for he wished to have powers like a god. Iktomi- knew this and he schemed to have Wazi play his pranks. He told Wazi that he should have the powers he wished for if he would help make others ridiculous. Wazi was afraid, but he told Kanka what Iktomi had said. She said that if they had the power of the gods no one could take it from them and then they could laugh at Iktomi. Iktomi, lurking near, heard her say this and smiled. He went and sat in the tipi of Kanka. He told her that she was a wise woman and a seer and that for a long time he had thought she ought to have power to do as she liked. He said he would be pleased if he could help her get such power so that she could do much good for the people. He then talked of the beauty of her daughter, Ite. He said that because of her beauty she was the wife of a god and the mother of gods and therefore ought to have a seat with the gods. He talked much like this. Kanka asked him how he could help her..