Oceti Sakowin and Indigenous Diversity

Oceti Sakowin and Indigenous Diversity

There is variety and resiliency among individuals within the Oceti Sakowin [oh-CHEH-tee shaw-KOH-we] Oyate [oh-YAH-tay] (people) as identity is developed, defined and redefined by entities, by organization, and by people. A continuum of tribal identity, unique to each individual, ranges from assimilated to traditionallifestyle. There is no “generic American Indian.”

Environment has a tremendous influence on Oceti Sakowin lifestyles. There is a distinct difference between the tribes who live in the woodland areas and those who live on the plains. Much like all other cultural groups in American society, individual differences within tribal groups vary. Variations of individual differences within any cultural group are influenced by assimilation into society at large, language other than the Native language, upbringing, personal relationships, life experiences, and socioeconomics. However, assimilation efforts by the United States government and religious organizations as early as 1790 contributed to drastic changes in tribal society and to individual differences.

Americanization policies were based on the idea that when indigenous people learned (European-American) customs and values they would be able to merge tribal traditions with European-American culture and peacefully join the majority society. After the end of the Indian Wars, in the late 19th and early 20th centuries, the government outlawed the practice of Native American traditional religious (spiritual) ceremonies. It established boarding schools and children were taken from their homes and families and attendance in boarding schools was mandatory. In these schools the children were forced to speak only English, study standard subjects, attend church, and leave their traditions behind. (Adams, David Wallace 1995)

These mandated policies created forced change for individuals and individual Oceti Sakowin families. The boarding school system contributed greatly to the erosion of tribal culture that reverberates into this century, causing many social dysfunctions and in some cases disillusion in American society. After 1890 the tribes continued to resist forced assimilation passively, by simply refusing to forfeit their cultures. The spiritual ceremonies went underground and were held in secrecy. Oceti Sakowin language was still spoken in the home when children returned from boarding school. However, not all families resisted the changes; some willingly accepted the assimilation policies of the government and religious organizations.

Despite individual differences that do exist within tribal groups, Oceti Sakowin people strongly identify with their tribal group through enrollment into the tribe, common origin, history, culture, and language.

If the general public assumes that there is a “generic American Indian,” then that assumption carries with it society’s visible injustice of stereotyping, racism, and other forms of prejudice and discrimination. In South Dakota, it is most respectful to say“Oceti Sakowin,”or, depending on the dialect group from which they come, to say “Dakota,” “Nakota,” and “Lakota” people.

As a country of diverse cultures we have cultural knowledge that we can share positively and constructively with each other. By honoring and respecting each culture’s perspectives, ideas, differences, and similarities we can create a better, stronger, and more peaceful American society.(L.Whirlwind Soldier 2012)

OCETI SAKOWIN (cont.)

The original land base and natural resources of the Oceti Sakowin [oh-CHEH-tee shaw-KOH-we] were under communal stewardship prior to immigrant settlement. Oceti Sakowin have a distinct and unique interrelationship with the environment that is essential to South Dakota.

Oceti Sakowin (historically, known to some as the Sioux Nation) is a Native confederacy speaking three different dialects: the Lakota, Dakota and Nakota. The Lakota are the largest of the three groups, composed of seven bands living primarily in South and North Dakota. The Dakota or Santee, composed of five bands live primarily in South Dakota, Minnesota and Nebraska. The Nakota, composed of three bands live primarily in South Dakota and Montana.

Native inhabitants of America did not have a concept of individual land ownership. This was an intrinsically foreign concept to the customs and beliefs of Oceti Sakowin . Oceti Sakowin land was enjoyed and used in common by all members of the tribe for survival and sustenance. Communal tenure was a principle and norm of each tribe who established boundaries in the territories on which they lived. They defended these boundaries from encroachment by other tribes and later by foreigners. Every member of the tribe born into the group had a lifelong right to live on that land and became a custodian to preserve and protect the land for the future generations.

Oceti Sakowin were nomadic and moved from area to area in their territory when needs arose. Europeans brought with them laws governing private land ownership that conflicted with traditional tribal customs and communal land tenure. Land loss and the creation of reservations for Oceti Sakowin could be traced to the aftermath of European immigrant contact.

Immigrants continued to push west into Oceti Sakowin home lands resulting in wars and major battles. Treaties were signed, by tribes and the U.S. government, and subsequently broken mostly because of land issues. A government to government relationship was established to protect the rights and resources under tribal stewardship and is still supported by the United States Constitution.

Oceti Sakowin tribal groups’ broad philosophical and holistic view on communal land enterprise and philanthropy continues. Sharing and giving for the benefit of all, are concepts that are deeply rooted in the culture of Oceti Sakowin. In the midst of great adversities, the resiliency of the Oceti Sakowin indicates a proud people, still living, and striving by their centuries old modes and manners through generations, keeps them the great people they are today. Communal practices, processes and land holdings are still an all-encompassing traditional culture of the Oceti Sakowin. (L. Whirlwind Soldier 2012)

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The Seven Council Fires maintained an organized government with each Council Fire autonomous, yet with an allegiance that unites the seven tribes in a cohesive relationship. These open, egalitarian, classless and cooperative tribes formed for the collective good, for nation building, preserving identity, ethnic solidarity and cohesiveness. Tribal life includes a philosophy of life, history, cultural and social rules, rituals, ceremonies, traditions, social organization and democratic government.

The Seven Council Fire’s social structure has significant social and kinship distinctions that are divided into four cooperative units. A tiwahe, which is the nuclear family, includes a mother, father, children and grandparents. The tiospaye which is the extended family, consists of three or four generations includes uncles, aunts, and cousins, children of brothers, sisters and cousins. The tiospaye is very similar to a community with many relatives and other members who are invited to join them. The oyate is the entire tribal group including those in a tiwahe, tiospaye, ospaye and oyate. We wotakuye is the extended families, the blood relatives. The hunka kagagapi is the adoption or making of relatives. Tiospaye is the identifying of spiritual clanship. Oyanke means Dakota community and oyate is the tribal identity.

To the Seven Council Fires, kinship is one of the most important concepts. This strong close-knit kinship system is filled with respect and cooperation that binds tribal members together as a collective unit, and is theoretically all-inclusive. This is central as it is the foundation for a sound development of a stable society. This social structure has significant social distinctions among individuals that establish a strong cultural and ethnic identity.

It is believed that it takes a village to raise a child. Adults in the tiospaye have the social responsibility for the upbringing of all village children. Children are still taught the importance of sibling relationships, responsibilities and role behaviors within the family and within the tribe. Positive behaviors are modeled to create and encourage a favorable character and to demonstrate core values that foster an emotional climate for healthy child development. The child is expected to imitate the positive behaviors of their relatives. One must always be a good relative.

The close kinship system cultivates specialized interaction between children and adults. Each individual has a valued role in the family that is instilled from birth. The rules imposed by kinship were many. The rules of etiquette include using kinship terms when speaking to others. It is considered rude to plunge into conversation without using the polite term of kinship. The kinship system continuously gives children lessons and examples of good behavior, independence, problem solving, family and tribal responsibility, courage, generosity, fortitude and wisdom.

This solid foundation creates high expectations, a strong family and tribal bond, unity and identity. It is a philosophy of “we,” cohesion of interconnectedness and not a belief that an individual’s needs are more important than the needs of the whole. This social structure ensures that every person contributes to the moral and physical well-being of the tribe.

The Oceti Sakowin kinship system not only creates a nation with a strong moral structure, but creates a philosophy linking kinship components to spiritual beliefs that embraces the world around them. The concept of ‘Mitakuye Oyasin’ teaches respect for the earth and all life forms and to become stewards of the land.

The people of the Seven Council Fires fitted every detail of existence together in the village for the people, for all living things, and respect for the environment through kinship. (L. Whirlwind Soldier 2012)

Source: OSEU State Standards, South Dakota Department of Education