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The following was announced last month. There has been some interesting statements made since then, that I’m going to post here.
EAGLE BUTTE, S. D. | March 20, 2003
In an effort to protect traditional ceremonies, non-Indians were asked to remain outside the altars of Northern Plains spiritual ceremonies and natives and non-natives directed to halt the sale of ceremonies and sacred pipes, following a gathering of Plains spiritual leaders.
Chief Arvol Looking Horse, 19th Generation Keeper of the Sacred White Buffalo Calf Pipe, released a directive following the gathering of spiritual leaders of the Lakota, Dakota, Nakota Nation, Cheyenne Nation and Arapahoe Nation.
” It was decided, from March 9th, 2003 and forward, there will be no non-Natives allowed in our sacred Ho-c’o-ka (our sacred altars) where it involves our Seven Sacred Rites,” Looking Horse said.
Discussions at the Protection of Ceremonies gathering, hosted by the Cheyenne River Sioux Tribe March 8 and 9, centered on the molestation of ceremonies taking place in the United States and around the world.
The abuse and consequences include indecent mockery, mixing of new age beliefs, sale of sacred pipes, use of drugs in and around ceremonies and charging for ceremonies. He said there have been deaths at ceremonies which was never heard of before in ancient history.
Survival of Indian people
Pointing out the importance of this time in history, he said the survival of Indian people depends on the survival of the purity and sanctity of the ceremonies.
“Our purpose for the Sun Dance is for the survival of the future generations to come, first and foremost. If the non-natives truly understand this purpose, they will also understand this decision and know that by their departure from this Ho-c’o-ka (our sacred altar) is their sincere contribution to the survival of our future generations.”
Looking Horse said the directives refer to all the Plains tribes, the I-ni-pi (Purification Ceremony), Wi-wanyang-wa-c’i-pi (Sun Dance Ceremony) and Han-ble-c’i-ya (Vision Quest) sacred rites.
“After long discussion and testimonies of the concerns and issues, it was decided that it would be up to me, as the Keeper of the Sacred White Buffalo Calf Pipe, to make a decision,” he said.
Looking Horse said the one protection allowed under federal law states that only enrolled members can carry eagle feathers.
Yet, within all the Seven Sacred Rites there is the understanding that one earns the right to carry an eagle feather. There was also the requirement of an eagle feather while participating in these rites.
“The eagle feather stands for indigenous knowledge and guidance in our spiritual ways,” he said.
Pure mind, heart
During the gathering, there was also a discussion of the use of other “medicines,” specifically drugs, in and around ceremonies.
“When the White Buffalo Calf Woman brought the Sacred Bundle, she instructed that only those with a pure mind and heart should touch the C’anupa,” he said.
The explanation of his decision includes the protocols of the Seven Sacred Rites passed down to Looking Horse when he became the Keeper at the age of 12.
“These protocols are traditional knowledge passed down through our oral history and need to be brought back to strengthen our ‘Ho-c’o-ka’ (our sacred altars) once again,” he said.
Beginning March 9, the only participants allowed in the Wi-wanyang-wa-c’i-pi (Sun Dance Ceremony) will be native people.
“The non-native people need to understand and respect our decision. If there have been any unfinished commitments to the Sun Dance and non-natives have concern for this decision, they must understand that we have been guided through prayer to reach this resolution,” he said.
Looking Horse said all the prayers of those outside the arbor are a part of the ceremony.
“Please understand the Wi-wanyang-wa-c’i-pi Ceremony is not only taking place in the center (Ho-c’o-ka) with the dancers,” he said. “The ceremonial participation also depends on all the supporters on the outside of the arbor who should be in prayer.
“From the gate, to the cook shack, to the fire keepers, to the supporters around the arbor, to even the moon camp, all people are still a part of this sacred ceremony.”
He said there should be a preparation of “Han-ble-c’i-ya” (vision quest) before someone can participate in the Sun Dance.
Proper protocols
“We shall go back into this ceremony with the proper protocols before and during the ceremony itself. Only those that have had the dream or direction through a ceremony, in concern of someone’s health, should be dancing.”
He said dancers should be secluded from outside participants, as to not be contaminated by other people’s energy or thoughts. There should be absolutely no food or water during this four-day ceremony.
If there are health problems, the dancer should choose a person to finish their commitment. He said this ceremony is for those that believe they can fulfill all required four days of the ceremony.
The rite is also for the young men and women that reach the age of 12, he said.
Those who conduct the I-ni-pi (purification ceremony) should be able to communicate with Tun-ca-s’i-la (sacred grandfathers) in their native Plains tongue. They should also have earned this right by completing Han-ble-c’i-ya and the four days and four years of the Wi-wanyang wa-c’i-pi, he said.
The other four sacred rites of the Hun-ka ka-g’a (making of a relative), the Ta-pa kah’-g’o-ya (throwing of the sacred ball), Wi-yan is’-na ti (womanhood
ceremony) and the Na-g’i glu-ha (keeping of the spirit ceremony), should be only handled by legitimate Lakota, Dakota, Nakota Oyate (people,) he said.
Looking Horse said only legitimate Lakota, Dakota, Nakota Oyate medicine bundle keepers should handle any other ceremonies that are connected to the sacred Ho-co-ka, such as the Lo-wa-pi and U-wi-pi ceremonies.
“There should be no price tag allowed to participate in any of our sacred ceremonies,” he said. “The only protocol needed for a ceremony is to o-pa-g’i, meaning to offer your C’anupa or offer tobacco that has been prayed with, in which the medicine person accepts or not accept if he is not able to assist.
“Medicine people do need to survive, and if people wish to give a monetary or any other gifts after they receive their help from ceremony, giving it from their hearts, I see no problem with that.
“We have to have faith that the grandfathers will provide for our needs to survive in this modern society; whether the gift is money, blankets, food or anything that represents how much they appreciate the help. Some people can afford big gifts, some people cannot. It all balances out.
“My position is only for the Seven Sacred Rites. I cannot dictate to our medicine people who they allow to attend and support these rites, in reference to non-native people,” he said. “I cannot dictate who they choose to doctor in their ceremonies. I cannot dictate where they travel to doctor. I have my own personal feelings on who should be Keepers of our Sacred C’anupa (pipe).”
For sale
Looking Horse said the Sacred C’anupa (pipe) has been sold around the world.
“The C’anupa is very sacred and the Keeper should first be given a dream and be of native descent. This issue should be further discussed in our future meetings. The reason for my feelings is that I am aware the C’anupa has gone out to the international community and has been for sale.
“I know that most non-native people do not understand the important protocols or have had the traditional background to carry this sacred item properly. I am aware of women in their moon and men with blood on their hands (to take one’s life intentionally) have been allowed to touch and carry the C’anupa. These serious situations were never to be allowed,” Looking Horse said.
Looking Horse thanked the non-native people that have returned the C’anupa to the people after he privately shared concerns with them.
“I acknowledge their true sincerity in assisting our nation to protect the survival of our traditional way of life on behalf of our future generations. They have helped us bring back honor and respect to our sacred Ho-co-ka and C’anupa.”
During the gathering, the spiritual leaders shared concerns of whether only Plains tribal members should be allowed to participate in the Ho-co-ka of the Wi-wanyang wa-c’i-pi and the Han-ble c’i-ya ceremonies.
(continued on next post.
(continued from above)
“In the early 70s, Chief Fools Crow and my father, Stanley Looking Horse, decided to allow other native nations to participate in these rites. Their reasons were based on the fact that most nations have lost their ways through assimilation or lack of teachers to teach their indigenous ways,” Looking Horse said.
“They honored and understood the unity of the first nations people when different tribes came to the aid of the Wounded Knee occupation.
“I cannot undo their decision out of respect for our chief and elder. It has also been in our history that our ancestors have respectfully shared our ceremonies with other indigenous nations.”
Looking Horse said the original teaching was that the pipe carrier should make their C’anupa.
“There was an understanding of the sincere spiritual energy and the traditional values passed down through our bloodlines. All the values of compassion, love, honor, respect and truth are molded into the spiritual life they are creating. I hope that one day the future generations will again pick up this important protocol.”
Fall ceremony
Looking Horse extended an invitation to all Lakota, Dakota, Nakota nations to a fall ceremony when he brings out the Sacred White Buffalo Calf Bundle. The date will be announced.
“During this time we will place the 12 honorable compassionate men to assist in taking care of the concerns of the sacred C’anupa. We will also discuss the protocols of the need to have a good mind and good heart to be a member of the societies that will carry out these decisions in a respectful manner.”
There will be an upcoming protection of ceremonies meeting to discuss and address these serious issues in the future. This meeting will be sponsored by the Cheyenne Nation, he said.
“In the sacred hoop of life, where there is no ending and no beginning!” Looking Horse concluded.
The meeting was hosted by the Cheyenne River Sioux Tribe and received a financial donation from the Prairie Island Dakota Community to make the gathering possible.
/Mitakuye Oyasin: A response to the Looking Horse Proclamation/
Posted: April 25, 2003 – 10:35am EST
by: Tom Kanatakeniate Cook / Guest columnist
On behalf of the elders of the Afraid of Bear/American Horse Sun Dance:
* Basil Brave Heart (Intercessor)
* Robert Brave Heart Sr.
* Vern American Horse
* Joe American Horse
* Dave American Horse
* Clifton American Horse
* Ernest Afraid Of Bear Sr.
* Patrolman Ernest Afraid Of Bear Jr.
* Mike Afraid Of Bear
* Al Weasel Bear
* Beatrice Weasel Bear
* Milo Yellow Hair
* Owen Warrior
* Robert Grey Eagle Esq.
* Solomon Red Bear
* Tom Red Bear
“Anyone may dance the sun dance if he will do as the Oglalas do,” – Chief American Horse (Sept. 14, 1896)
Mitakuye Oyasin! We say this all the time. But what does it really mean?
Are some of us more related than others? After discussions and
consultations since the Looking Horse Pipe Proclamation was issued, the tiospayes involved in our Sun Dance in the Black Hills feel they can not endorse the ethnic limitations placed on the use of the Sacred Pipe, as of March 9, 2003.
The elder Overseers of the Afraid Of Bear/American Horse Tiospaye Sun Dance
celebrated at the Wild Horse Sanctuary in the Black Hills, believe that tiospayes are inherent sovereign entities in matters of life and religion. The people to whom the sacred pipe was given own the instrument and the religion that goes with it.
This has left my wife and I, as sponsors and lead sun dancers, along with the elders of our tiospaye, with conclusions different than those expressed in the proclamation issued as a result the Medicine Bundle Keepers’ meeting at Eagle Butte.
These words to be expressed we offer with no animosity or disrespect. We appreciate it will be difficult to arrive at the best ways of protecting and strengthening our ceremonies. We also appreciate that it is a very complicated world now, for our tribal relatives. We appreciate that Arvol Looking Horse is initiating the discussion on these important issues. We see his proclamation as a good start on this, even when we disagree strongly with his first conclusions.
In the southwestern Pine Ridge community of Slim Buttes, we follow the teachings of the brothers Ernest and Larue Afraid Of Bear, elders who provided us the reason and justification for making prayers and offerings as we do.
These respected elders who gave our Sun Dance its directions are
great-grandsons of Afraid Of Bear and Sword, themselves brothers a hundred years ago. The two ancestors had been leaders in the buffalo-hunting days of the Oglalas, and their knowledge, thoughts, and commentary are available to anyone in the book Lakota Belief and Ritual, University of Nebraska Press, 1980. (Anyone wondering about primary source material should consult these narratives collected at the turn of the 20th Century by Dr. James Walker of the Pine Ridge Agency.)
These two knowledgeable Oglala elders of the Afraid Of Bear tisopaye, along with others in their circle of families, requested that our Sun Dance respect all life, all colors of the human being, as long as respect for life and culture prevailed and as long as the intent of the heart of the prayer was good. We are only continuing the altar of prayer they have brought forward from time immemorial.
The historical autonomy of tiospayes, reflected in the fact that headmen of bands signed the treaties, applies to other facets of Lakota life such as the spiritual business at issue here. All tiospaye bloodlines own the Lakota cultural property rights, along with the power to act on them for the survival and prosperity of their relatives. In this way, respect is most assured.
Our actual dance overseers Vern and Joe American Horse are grandsons of Chief American Horse, an Oglala Shirtwearer installed in 1865, who was a signer of the 1868 Treaty at the end of the war with the United States that he helped lead. These elders, whom we hold in the utmost respect, having directed our dance, have never expressed any concern over the non-native dancers or whites in attendance. In fact, they have consistently endorsed the approach of respect for “all our relations,” again, as long as respect for origin and place is provided and as long as it is understood that the home of these prayers resides in the tiospaye line.
Based as it is on race, we feel the Pipe Proclamation contains an
unfortunate racial foundation, and we can not, in the spirit of these ancient prayers, endorse a racist approach. It appears to be an attempt at ethnic cleansing of the ways, and in effect, says, “This is just for us.” Not only does this approach run counter to the cultural value of generosity for which the people are known, it presents other complications regarding Hunka relatives, and non-Indian spouses married into the tribe. Based on the teachings we are following from our elders, we have difficulty thus endorsing the potential inhumanity and the heartbreak of exclusivity inherent in the idea behind the proclamation.
Having put our minds together, we respectfully submit that the purpose and extent of our prayers can not always be limited by the color of skin nor national origin. The important thing, we find, is intent and the strength of commitment and the history of relations with each and every individual family that our elders host in our annual Sun Dance in the Black Hills. This is the paramount importance to us. Rather than deny or separate our peoples from the range of relatives who pray with us, we say that our prayers and our people are best served by the extension of reverence and goodwill to the Four Directions.
We see death and destruction going on in the world along ethnic and religious lines. It is a horrible negative energy based upon fear and paranoia, and seems to be gaining ground everywhere. One could call it worldwide religious extremism whose reactionary conservatism has also affected Native peoples.
Exploitations may have occurred and may be occurring, but over-reaction to abuse won’t solve the problem.
We have to react to abuse specific to the wrongdoer instead of banishing the rest of humanity for the disrespectful actions of a few. It is one thing to strive to protect our ceremonies from abuse and expropriation; it is another thing to dictate to long-established Lakota tiospayes how they must run their sacred ceremonies and to attempt to tell our respected elders that the deepest intent of prayers long held in their hearts is somehow wrong and must be discarded.
The issues in the Looking Horse Proclamation have to do with Hunka – “the making of relatives” – and these are approaches that were proclaimed already nearly one hundred years ago, as far as we are concerned. In a 1904 narrative titled “Hunka and the White Man,” Afraid Of Bear said, “I can perform the ceremony for anyone who is chosen in the right way. I can do it for a white man.”
His younger brother Sword said in the same year, “White men were not invited unless they were to be made Hunka. A few white men have been made Hunka.”
My wife is a direct descendent of Sword and Afraid Of Bear, and both she and I naturally follow their words over recent conclusions on the same subjects 100 years later.
When I came back to Pine Ridge for good in the spring of 1975, I became a participant in the Afraid Of Bear Inipi, an authentic tiospaye altar. I
followed what I saw and copied things as I witnessed them being done.
After sundancing for 23 straight years (four of them at Green Grass), Larue Afraid Of Bear named me to lead a Sun Dance he and his brothers wanted to establish at the Wild Horse Sanctuary in the Black Hills, a place of ceremony for the past 10,000 years. We are approaching our sixth year there (my 28th altogether), on private land. Well versed with the protocols attendant to ceremonial abuse and other issues concerning the protection of what we hold sacred, we have been satisfied that our ceremony is proper.
From time immemorial, the sacred pipe has acted to bring stability to the lives of individuals and families of the people. It has been so for me and my relatives. To the extent we have been successful for 30 years, I attribute to our adherence to this sacred pipe religion and by doing things with a good heart.
We are all related, and certainly some of us are more related than others. Let us not deny our relatives, our relationships, our inter-relatedness, or the great need of the world around us to understand and relate to all the elements of our universe.
To those who believe Native people should hold their ways only to
themselves, our elders say, “they should know the spirit of The People is in the converging flow of the river.” Mitakuye Oyasin!
Tom Kanatekeniate Cook is Wolf Clan Mohawk from Akwesasne married on Pine Ridge. He is Field Coordinator for Running Strong for American Indian Youth, a member of the Nebraska Commission on Indian Affairs, President of the High Plains Community Development Corporation, and President of the
Chadron Native American Center. He and his wife Loretta (Afraid Of Bear), of Slim Buttes community, reside in Chadron, Neb., and are Sun Dance leaders and co-sponsors of the American Horse/Afraid Of Bear Sun Dance in the Black Hills.
JR American Horse, Cannon Ball, ND:
“When Chief American Horse made that statement to the Lakota, there were no white people around. He did this because he was talking to the young people. They wanted to be war shirt warriors, but they had to be chosen and earn to be leader. When they had council, they had four beaded sticks of the colors, they stuck them in front of the young people, if they think they could handle this, they accept, if they could not then they would >pass it on No one teaches them these things anymore.
Lot of People are now violating our ceremonies, charging, selling marijuana on the grounds, our young generation is lost. No one is telling them to prepare for a year like all are supposed to.
Back when Chief American Horse made his statement, there was no alcohol involved or white man. He was encouraging the people to have a good life to be able to do these sacred things, they would prepare with vision quest, they would encourage them to prepare in a good way. They don’t teach anymore these important things.
I agree with what Arvol is trying to do. White man can come and pray, I don’t really see wac’ic’u standing in our hoc’oka.some are married to an Indian, they are serious and they are part of the
family, they understand. Some of these teachings need to come back. Like 3 or 4 young people couldn’t break at a Sundance, they just took it off and walked off, everyone was trying to tell them to go back, that tells me something is wrong somewhere. It’s a narrow walk, when it comes to these ways. In our Indian way every young person is supposed to prepare and vision quest, now they don’t know the path.
We look at the white people now, you can have them at a ceremony, to participate in prayers. When American Horse made that statement, he was talking to the Native people to encourage them.”
Mitakuye,
Since the statement of protecting our ceremonies, there have been many issues that have come out. Many people reporting on one another, many people arguing for the participation of non-natives, many non-natives telling me that I am a dictator of these ways. I see this as good and bad, because I now see since these reports, there is a much bigger problem then I ever knew in concern of the violations. Even more reports of deaths, charging, molestation and mixing of other beliefs, this must stop! These violations are affecting our children’s health, many of our children ending their life with suicide. They do not feel that ceremonial energy that was meant for them. The People in these hoc’okas need to become stronger and connected with our children’s needs to survive. This Bundle is our way the Creator gave us to help us survive with spirituality. It is all about transferring spiritual energy for health for your loved ones and thinking of 7 generations to come. These prayers also go out to the world, for all Mitakuye Oyasin.
I don’t like the division, but again when was the last time we really united. I would rather see our people, even if there are only a few, unite strong and understand what this all about, to stand with me for these ways to be protected, so this Bundle can stay for our future generations. These sacred protocols were always there. The teacher is the Grandfathers. There was nothing new in my statement. The only thing that changed was allowing other Native People whose Nations come from this same ma-co-c’e (land) to participate in Sundance and vision quest. Their Ancestors understood the values and traditions of ceremony in the connection to this Turtle Island. I have known in our history that we shared our ways with other Nations with respect. Our people would intermarry with other Native Nations, they would become a Lakota, Dakota, Nakota Oyate. It was the same when our woman married another Nation’s man, because we have the same teachings and bloodline to this ma-co-c’e.
I have heard native and non-native people fully understand my statement, yet many are misinterpreting the statement, because they don’t want to see the truth and how it affects them. Many have wanted me to re-explain what all this means with the decision. The decision was based on many years of the Elders coming to me with dreams and concerns of what is going on. I waited to make another statement, to allow time to bring things out and open the eyes of the people to look at what is happening with our sacred ways. Just how serious these things have become, has now been revealed.
I will explain the things that people have been questioning. First, I understand that there have been people at the meeting that are talking about not agreeing with my decision. I announced my decision in Lakota that has a much larger meaning. During the meeting, that was taped, Sam Moves Camp stated that I make a decision after all the issues were discussed. Yet I am getting word from non-natives that they have talked to some Men at the meeting and they were told that they did not agree. Yet no one said anything after I spoke. These Men are only a few. I guess they have learned how this affects them after the statement went out, so they backed away. Some of the people getting back to me are reporting the misuse of their friendship with these Men and other Men that call themselves Intercessors. They have questioned how they could agree with this decision even when they do these violations themselves. I still stand by these Lakota Men and have to work with them.
I don’t feed that negative energy. We are the Buffalo Nation and I will not report them, it is up to these people to correct these things themselves. The Buffalo teaching is to stand around one that has fallen and help them stand, these ways belong to them, even if they have become lost The other need is to establish our strong Societies again to deal with these matters. Those Society men who are compassionate and walk in a respectful manner, yet strong in their energy with spiritual guidance to correct these violations in an honorable way.
I stated the only Government protection of our ways is the Eagle Feather Law, because we are dealing with non-native participation that do not honor our spiritual laws that are in place. This only law is when only enrolled members can own this sacred item for ceremonial use. The feather represents knowledge and you have to earn this for any part of our ceremonies. I realize that during the 1900’s many of our people were taken away from their families. I have participated in providing a healing ceremony for adoptees Many are even full bloods and can not find their families. We can still find a way to provide our people in recognition of their right to their identity.
Those that know their lineage can still prove their bloodline, our intermarrying with other Nations is not that old that it can not be found. In the mean time, we need to continue to focus on the protection that is available now. That first teaching of bloodline came when the first Keeper was told by Pte Skan Win that the Bundle must stay in the bloodline and passed down through a vision or dream from the Keeper. So it is the same teaching of our Native Bloodline with the ceremonies.
My position is the Keeper of the Bundle that consists of the 7 Sacred Rites I am being responsible to remind the Oyate that these ways are being violated. Even to a degree that in 1979, when we were bringing out the Sacred C’anupa, we received a warning in ceremony from the Grandfathers, that if these abuses continued, they would leave. We decided to put away the Bundle for 7 years from 1980-87 and get the word out that we were warned. We could be just another Nation, with no identity, no cultural language, no cultural way of life and we could probably loose our reservations and Sacred Sites.
Pte-Ska Win told us her spirit would stand upon Mother Earth in the future, these signs have been coming every year since 1994, with the births of the white buffalo calves. This is a blessing, to see the reminder that the Bundle she brought is still here for us, but yet it is also a warning. If you remember she came the first time when we were having a hard time of starvation, the buffalo disappeared, because we forgot the buffalo teachings of honoring the Creator in the way we >walk. We have forgotten these important teachings once again.
I stated that I can
not dictate to the Spiritual Leaders who they allow to attend and support ceremonies, who they feel they need to doctor or where they travel. This was to only remind that the white brothers and sisters, they can still attend and pray with us at a ceremony, if the Spiritual Leader allows this. Again it is the hoc’oka, the center, where our Oyate stand, that needs to be protected. This is also a reminder even with our own people, they need to prepare their life to stand in that alter and learn these protocols of a drug and alcohol free life.
They must have a calling that is be interpreted in ceremony, to at least begin to learn the language and not give in to English. The language is very important in communicating with the Grandfathers. When I attended the UN Indigenous Day with representatives from Indigenous Nations from around the world, they discussed the criteria to maintain our voice in the protection of our Sacred Sites and cultural identity. All agreed it was to maintain the language. Don’t give up your ways because you don’t know how to speak yet. You can learn as you go along and this sacred language will come back for your Tiospaye.
We are the only Indigenous Nation in the world that has opened our sacred ceremonials, of the alter, out to the public. Now we are seeing the abuse and violations. Anyone can read a book or get close to our ceremonial people, then go out and practice our ways without proper protocols.
Racism is when a race is not given a right because of color of skin in American Society. These sacred instructions were given to our People’s Society, as many other Nations were given their own. If that were the case, then all the other Indigenous Nations that protect their sacred ways would be racist. Our Nation’s protection of these sacred ways is prayers of strength for all Mitakuye Oyasin. Indigenous People understand these boundaries of protection. Iktomi is always there to trick us. It is our responsibility to protect the life of our Lakota, Dakota, Nakota, future generations. This gift belongs to them, from the
Creator.
I would like to remind you of a time when we can all gather at the Sacred Sites, with “all Nations, all faiths, one prayer”, no matter how we believe in the Creator, of World Peace and Prayer Day, June 21st. This is a time when you find your own individual connection to our Unc’I Maka (Grandmother earth), from your heart, your own sacred site. We need to give thanks and offer our prayers for her to heal.
In a Sacred Hoop of life, where there is no beginning and no ending!
He-c’e-tu-ye-lo,
Mitakuye Oyasin,
Chief Arvol Looking Horse,
19th Generation Keeper of the Sacred White Buffalo Calf Pipe
Here is a response for the Rosebud, Sicauga reservations on this matter.
Subject: Rosebud Meeting-
RE Arvol Declaration
Subject: Fw: A update from Rosebud and the Sicangu Lakota tribe.
Hau Kolas….
Hello to all.
A update from Rosebud and the Sicangu Lakota tribe.
On Thursday 5-1-03 at the Mission Lakota Town Hall, a meeting (counsel) was held and attended by:
Albert White Hat, Duane Hollow Horn Bear, Roy Stone, Leonard Crow Dog, Florentine Blue Thunder, Harold White Horse, James Looks Twice, Tome Robideaux, Gary Bear Heels, Indio Blue Horse, Chub Black Bear and approximately 40 other Lakota ceremonial leaders, medicine men and elders.
The purpose of the meeting was to discuss the “proclamation and decree” issued by Arvol Looking Horse concerning the “protection of the pipe and the allowing of non-natives into Lakota ceremonies.”
After 4 hours of meeting and counsel, it was unamamisouly voted and decided by ALL in attendance, “that the Lower Brule, Sicangu and Rosebud Reservation tribes would NOT endorse or support the decree issued by Arvol Looking Horse….”
And that ” all PEOPLE (oyasin hipi oyate) no matter of color of skin would be allowed to support and participate in the wicipi wakan (sacred ceremonies) held by these leaders upon the Rosebud Reservation, as long as a person was to come with a good heart and respect for our sacred ways….”
It was said that if “Arvol and the people who support this decree wanted this decree, they should keep it at Green Grass and on the Standing Rock Reservation…”
It was also introduced that a group of these elders and leaders would/should make a journey to Green Grass and ask to see and to pray with the Sacred White Buffalo Calf Pipe, as there is serious concern about the rumors that the pipe was SOLD in 1987….and is no longer in the pocession of Arvol Looking Horse.
This is a GREAT THING AND A GREAT DAY for our people!
It has been said by the old ones that in order for the healing of the sacred hoop to happen, INDIAN (RED) people must first COME TOGETHER in unity and solidarity, as a people. This was a great step towards that prophecy.
I was contacted by Duane Hollow Horn Bear and told to continue on the path which Tunkasila has set forth before me. I was to continue my part in the Sundance in Delaware, and that the tiyospeye taku Sicangu (family of Rosebud) were in support of this ceremony.
The rumors that AIM and the Grey Eagle Society would attempt to disrupt and stop sundances attended by non-natives, and would confiscate eagle feathers, pipes and other sacred items from non-natives, was REBUKED! There were members of the American Indian Movement present at this meeting and their support was announced too.
Tome Robideaux, who is the leader of the “tokila okolakiciye akicita” (Fox Warrior Society), announced that dog soldiers would be available to any and all ceremonial leaders upon the Rosebud if needed for security and support!
This is a GREAT DAY !! HOKA HEY !!!
To all, I personally thank you (wopila) for your support through emails and phone calls. I am humbled by you. Time after time I heard from folks around the country who said to me “if this is the way that it is….I will respect this decree and honor it….” My heart is Full !!! Thank you for your willingness!
The American Horse and Black Bear tiyospeye’s from Pine Ridge, SD sent a letter of announcement to Indian Country Today last week which read basically that “they would NOT support this decree on Pine Ridge and in their own wicipis….” Our Oglala relatives stand strong in this too. WOPILA !!!!
It is the belief of many that this decree was subversive in its nature and pressured from “other” influences…. I myself no nothing about this…. I do know that my heart is full and happy to see the unity of our people through this very difficult situation!
So until we see one another again….HOKA HEY !!
GET READY !! THE TIME IS NOW TO PRAY AND DANCE!
I apologize for anyone trying to get a hold of me who has encountered
difficulties….
Pilamiya yelo kolas !!
Mitakuye Oyasin ( WE ARE ALL RELATED!!!!)
Tony
Hi Linda,
I was wondering if you have found any other posts about this subject. Also, who is Tony from whom this letter came?
2CL
Linda,
Bless you for posting this. You did a very good job, and quite excellently, I might add. In response to this and to 2Crows’ questions also posted in this area, my feelings are that I agree with the Rosebud and with the others, because it is a matter of respect. I can understand them not wanting non-indians to participate for the very reasons they state. And I also think that with the right amount of respect and understanding of the processes involved in Ceremony (exactly why things are performed the way they are and by who) those who are of pure intent could be involved if all is in agreement.
As far as the Eagle Feathers go. I believe, and this is just me, that if an eagle flies over and gives you a feather, no matter what color you are, it is between you and that eagle. No one else needs to know. Or if you are walking in the woods, near a lake and find a feather, oogle it in awe, give thanks to the eagle spirit who left it there. Leave it there, upon returning several times and giving thanks for it each time, even burning sage to give thanks for it each time, if it is still there and untouched by anyone else, no one else has claimed it, then perhaps it was meant for you. So you burn more sage and give greater thanks than before, leave offerings of cornmeal and (I like to add wild sage seed to that) then, if all feels right and acceptable in the natural world, you can keep it. But give thanks for it every day.!:) Lynella.
It’s all the basic teachings we’ve learned from our mothers since birth. A matter of respect, and common courtesy.
Anyone who attempts to “play” disrespectfully at such “Gatherings” destroy what should be saved for future generations because their intent is not seriously from their heart.
Linda,
🙂 I just realized too, that I am usually so busy trying to have fun with the geneology and stuff that this is probably the only time I have gotten truly serious, honestly from the depths of my soul, on here anywhere. I want to thank you and 2Crows also, for waking that part of me up again. WOW!:cool: I mean I don’t usually open myself up like a freshly cut melon that way. I researve my deep inner stuff for, well, for me and the trees and wind and birds! Ya’ know? It’s such a spiritual place in there that I don’t often have an opportunity to be that in a true way. Is that wrong?;)
Well, Love & Light, Lynella.
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