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Although the traditional Sioux nation was in its last days when
Luther Standing Bear was born in the 1860s, he was raised in the
ancestral manner to be a successful hunter and warrior and a
respectful and productive member of Sioux society. Known as Plenty
Kill, young Standing Bear belonged to the Western Sioux tribe that
inhabited present-day North and South Dakota. In "My Indian
Boyhood" he describes the home life and education of Indian
children. Like other boys, he played with toy bows and arrows in
the tipi before learning to make and use them and became schooled
in the ways of animals and in the properties of plants and herbs.
His life would be very different from that of his ancestors, but he
was not denied the excitement of killing his first buffalo before
leaving to attend the Carlisle Indian School in Pennsylvania.
Published through the Recovering Languages and Literacies of the
Americas initiative, supported by the Andrew W. Mellon Foundation
The general focus in Lakota oral literary research has been on
content rather than process within oral traditions. In this
groundbreaking study of the characteristics of Lakota oral style,
Delphine Red Shirt shows how its composition and structure are
reflected in the work of George Sword, who composed 245 pages of
text in the Lakota language using the English alphabet. What
emerges in Sword's Lakota narratives are the formulaic patterns
inherent in the Lakota language that are used to tell the
narratives, as well as recurring themes and story patterns. Red
Shirt's primary conclusion is that this cadence originates from a
distinctly Lakota oral tradition. Red Shirt analyzes historical
documents and original texts in Lakota to answer the question: How
is Lakota literature defined? Her pioneering work uncovers the
epistemological basis of this literature, which can provide
material for literary studies, anthropological and traditional
linguistics, and translation studies. Her analysis of Sword's texts
discloses tools that can be used to determine whether the origin of
any given narrative in Lakota tradition is oral, thereby opening
avenues for further research.
Published through the Recovering Languages and Literacies of the
Americas initiative, supported by the Andrew W. Mellon Foundation
The general focus in Lakota oral literary research has been on
content rather than process within oral traditions. In
this groundbreaking study of the characteristics of Lakota oral
style, Delphine Red Shirt shows how its composition and structure
are reflected in the work of George Sword, who composed 245 pages
of text in the Lakota language using the English alphabet. What
emerges in Sword’s Lakota narratives are the formulaic patterns
inherent in the Lakota language that are used to tell the
narratives, as well as recurring themes and story
patterns. Red Shirt’s primary conclusion is that this
cadence originates from a distinctly Lakota oral tradition. Red
Shirt analyzes historical documents and original texts in
Lakota to answer the question: How is Lakota literature defined?
Her pioneering work uncovers the epistemological basis of this
literature, which can provide material for literary studies,
anthropological and traditional linguistics, and translation
studies. Her analysis of Sword’s texts discloses tools that can
be used to determine whether the origin of any given narrative in
Lakota tradition is oral, thereby opening avenues for further
research.
Bead on an Anthill is the story of a Lakota girl's experiences
growing up in Nebraska and on the Pine Ridge Reservation in the
1960s and 1970s. Raised in a home without books, Delphine Red Shirt
relied on family and friends as her "books" and wove their stories
into her own. Like her ancestors, she felt a powerful connection to
the openness of the Plains. She participated in coming-of-age
ceremonies and learned the special rules for stringing beads
together and the messages conveyed by hairstyles. At the same time,
Red Shirt became increasingly aware of the distance between her
world and that of her ancestors. Ringing with insight and honesty,
this memoir gives voice to an emerging generation of Lakota women
who attempt to navigate the difficult paths of a bicultural
world.Delphine Red Shirt is an enrolled member of the Oglala Sioux
Tribe and represents her tribe as a nongovernmental representative
at the United Nations.
Told in their own words, "Turtle Lung Woman's Granddaughter" is the
unforgettable story of several generations of Lakota women who grew
up on the open plains of northern Nebraska and southern South
Dakota. Delphine Red Shirt has delicately woven the life stories of
her mother, Lone Woman, and Red Shirt's great-grandmother, Turtle
Lung Woman, into a continuous narrative that succeeds triumphantly
as a moving, epic saga of Lakota women from traditional times in
the mid-nineteenth century to the present. Especially revealing are
Turtle Lung Woman's relationship with her husband, Paints His Face
with Clay, her healing practice as a medicine woman, Lone Woman's
hardships and celebrations growing up in the early twentieth
century, and many wonderful details of their domestic lives before
and during the early reservation years.
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