With his own words and images, Joseph White Bull tells of his memorable life and exploits as a Lakota warrior in the late nineteenth century. The son of a Miniconjou chief and nephew of Sitting Bull of the Hunkpapas, White Bull was an accomplished warrior. He participated in the Fetterman and Wagon-Box fights, and fought at the Little Big Horn, contending that he was the warrior who killed Custer.

Many years later, White Bull was persuaded to recount the outstanding events of his life. The result is this remarkable autobiography, consisting of text and drawings. In addition to relating White Bull's accomplishments in war, the narrative includes events from his youth, details of Lakota culture, and an extended Lakota winter count.

This bilingual edition, originally published as "The Warrior Who Killed Custer" (Nebraska 1968), features White Bull's story in its original Lakota, his drawings, and an English translation. The manuscript was translated and edited by James H. Howard, author of "The Canadian Sioux" (Nebraska 1984) and "The Ponca Tribe" (Nebraska 1995).

"Lakotas, Black Robes, and Holy Women" makes available in English a rare collection of eyewitness accounts by German Catholic missionaries among the Lakotas in the late nineteenth century. German missionaries played an important role in the early years of the St. Francis mission on the Rosebud Reservation, and the Holy Rosary mission on the Pine Ridge Reservation, both in South Dakota. Although the accounts reflect the dominant perspective and attitude of missionaries and white teachers in the period of assimilation policy, they also offer firsthand accounts of the Lakotas in the early reservation years by Jesuits who saw themselves as friends and defenders of the Indians against a government policy they considered inappropriate and harmful. During the watershed years of 1886-1900, the German missionaries witnessed and participated in key events in the history of the American West, including the Ghost Dance, the Wounded Knee massacre, the Drexel Mission fight, the repression of Lakota rituals, and the growing importance of Catholicism for many Lakotas. The volume also describes the role of women in the mission and the process of converting and schooling Lakotas.

Dakota Cross-Bearer is the story of a remarkable man, Harold S. Jones, a Dakota Indian who rose through the ranks of the Episcopal Church to become the first Native American bishop of a Christian church. Born in 1909 and raised on the Santee Reservation in Nebraska, Jones lost his parents at an early age and was adopted by his grandparents, who brought him up as a Christian. Each year his family attended the Niobrara Convocation, a large gathering of Episcopalians drawn from all of the Siouan communities. Jones attended Seabury-Western Seminary in Illinois. After graduating he was assigned to a variety of Native American missions across the northern plains, including those at Wounded Knee, Oglala, and the Cheyenne River Reservation as well as the Navajoland mission in the southwest. Despite encountering discrimination from within the Episcopal Church throughout his career, in 1971 he was elected suffragan bishop of the diocese of South Dakota.

Jones's biography sheds light on the importance of Christianity for the Dakotas and other Native American peoples during the twentieth century. His story yields interesting insights into the history of twentieth-century missionary activity among Native Americans and illuminates instances of conflict and discrimination within the Episcopal Church, the processes of clerical training and testing, and the demands of constant relocation.

For centuries, a persistent and important component of Lakota religious life has been the Inipi, the ritual of the sweat lodge. The sweat lodge has changed little in appearance since its first recorded description in the late seventeenth century. The ritual itself consists of songs, prayers, and other actions conducted in a tightly enclosed, dark, and extremely hot environment. Participants who “sweat� together experience moral strengthening, physical healing, and the renewal of social and cultural bonds. Today, the sweat lodge ritual continues to be a vital part of Lakota religion. It has also been open to use, often controversial, by non-Indians. The ritual has recently become popular among Lakotas recovering from alcohol and drug addiction. This study is the first in-depth look at the history and significance of the Lakota sweat lodge. Bringing together data culled from historical sources and fieldwork on Pine Ridge Reservation, Raymond A. Bucko provides a detailed discussion of continuity and changes in the “sweat� ritual over time. He offers convincing explanations for the longevity of the ceremony and its continuing popularity.