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Journal articles on the topic 'Oglala Lakota'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Meyer, Craig. "From Wounded Knee to Sacred Circles: Oglala Lakota Ethos as “Haunt” and “Wound”." Humanities 8, no. 1 (February 25, 2019): 36. http://dx.doi.org/10.3390/h8010036.

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Oglala Lakota ethos manifests a pre-Socratic/Heideggerian variant of ethos: ethos as “haunt”. Within this alternative to the Aristotelian ethos-as-character, Oglala ethos marks out the “dwelling place” of the Oglala Lakota people. That is, the Oglala Lakota ground their cultural- and self-identity in the land: their ethology, in effect, expresses an ecology. Thus, an Oglala Lakotan ethos cannot be understood apart from its nation’s understanding of the natural world—of its primacy and sacredness. A further aspect of the Oglala Lakotan ethos rests in the nation’s history of conflict with EuroAmericans. Through military conflict, forced displacement, and material/economic exploitation of reservation lands, an Oglala Lakota ethos bears within itself a woundedness that continues to this day. Only through an understanding of ethos-as-haunt, of cultural trauma or woundedness, and of the ways of healing can Oglala Lakota ethos be fully appreciated.

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2

Pass, Susan. "Teaching Respect for Diversity: The Oglala Lakota." Social Studies 100, no. 5 (September 30, 2009): 212–17. http://dx.doi.org/10.1080/00377990903221996.

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3

Nose, Mary Anne Broken. "Working with the Oglala Lakota: An Outsider's Perspective." Families in Society: The Journal of Contemporary Social Services 73, no. 6 (June 1992): 380–84. http://dx.doi.org/10.1177/104438949207300608.

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4

Stowe, Rebeka. "Culturally Responsive Teaching in an Oglala Lakota Classroom." Social Studies 108, no. 6 (September 7, 2017): 242–48. http://dx.doi.org/10.1080/00377996.2017.1360241.

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5

Al-Asfour, Ahmed, and Carol Bryant. "Perceptions Of Lakota Native American Students Taking Online Business Course At Oglala Lakota College (OLC)." American Journal of Business Education (AJBE) 4, no. 10 (September 30, 2011): 43–50. http://dx.doi.org/10.19030/ajbe.v4i10.6063.

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This research examined the perceptions of Lakota Native American students taking a Business online course at the Oglala Lakota College on the Pine Ridge Reservation. The study was conducted in the fall of 2010 and spring of 2011. The themes found in this study were flexibility, transportation, communication, and technical support. Furthermore, the study found some of the advantages for students taking online courses as well as some obstacles encountered by students on the reservation.

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6

Rendon, Aspen Lakota, and Ahmed Al-Asfour. "Lakota Female Scholarship: A Collective Case Study on Transcending Indigenous Educational Pathways and Persistence at the Graduate Level." Journal of Educational Issues 5, no. 2 (September 23, 2019): 97. http://dx.doi.org/10.5296/jei.v5i2.14966.

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This study explored the perspectives of seven Lakota females who graduated from Oglala Lakota College (OLC) master’s degree in Lakota Leadership and Management or Lakota Leadership and Management with an emphasis in Education Administration programs. Education histories, cultural identification, and college experiences were evaluated to investigate what incentives, not only influenced but propelled the women through the world of academia. The research was qualitative in nature, thus giving a thorough examination of each student perspective. The qualitative research was conducted through a collective case study. Four themes identified through in the findings were: financial support, high female influence, cultural identification, and formal versus informal supports.

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7

Klein, Alan. "Engaging Acrimony: Performing Lakota Basketball in South Dakota." Sociology of Sport Journal 35, no. 1 (March 1, 2018): 58–65. http://dx.doi.org/10.1123/ssj.2016-0177.

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The Oglala Lakota basketball teams of Pine Ridge Indian Reservation are one of the most competitive programs in the state of South Dakota. They are, however, competing for state honors in one of the most racist climates in the country. My ethnographic study looks at how the Lakota navigate these perilous waters. Using Turner’s view of performance; and Scott’s theories of cultural resistance, I have characterized Lakota basketball as ‘engaged acrimony.’ Teams representing subaltern communities may use sport to carve out spheres of resistance that force those socially more power communities to grudgingly acknowledge the momentary reversal of the social order. Additionally, in these symbolic victories the Lakota craft narratives of victory that fuel cultural pride and further their resolve to withstand the racist climate they live in.

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8

Huettl, Margaret. "Welcome to the Oglala Nation: A Documentary Reader in Oglala Lakota Political History ed. by Akim D. Reinhardt." Great Plains Quarterly 37, no. 4 (2017): 323–24. http://dx.doi.org/10.1353/gpq.2017.0061.

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9

Pickering, Kathleen, and Akim D. Reinhardt. "Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee." Western Historical Quarterly 39, no. 4 (December 1, 2008): 519. http://dx.doi.org/10.2307/25443802.

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10

Coll, Kenneth M., Brenda Freeman, Paul Robertson, Eileen Iron Cloud, Ethleen Iron Cloud Two Dog, and Rick Two Dogs. "Exploring Irish Multigenerational Trauma and Its’ Healing: Lessons from the Oglala Lakota (Sioux)." Advances in Applied Sociology 02, no. 02 (2012): 95–101. http://dx.doi.org/10.4236/aasoci.2012.22013.

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11

Forbes, Bruce David, and Paul R. Steinmetz. "Pipe, Bible and Peyote among the Oglala Lakota: A Study in Religious Identity." American Indian Quarterly 9, no. 1 (1985): 84. http://dx.doi.org/10.2307/1184660.

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12

DeMallie, Raymond J., and Paul Robertson. "The Power of the Land: Identity, Ethnicity, and Class among the Oglala Lakota." Western Historical Quarterly 34, no. 3 (October 1, 2003): 369. http://dx.doi.org/10.2307/25047306.

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13

Iverson, Peter. "The Power of the Land: Identity, Ethnicity, and Class among the Oglala Lakota." Journal of American Ethnic History 22, no. 2 (January 1, 2003): 82–83. http://dx.doi.org/10.2307/27501282.

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14

Philp, Kenneth. "Akim D. Reinhardt.Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee.:Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee.Foreword by ClaraSueKidwell. (Plains Histories.)." American Historical Review 113, no. 3 (June 2008): 873. http://dx.doi.org/10.1086/ahr.113.3.873.

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15

Hannah, Matthew G. "Space and social control in the administration of the Oglala Lakota ("Sioux"), 1871-1879." Journal of Historical Geography 19, no. 4 (October 1993): 412–32. http://dx.doi.org/10.1006/jhge.1993.1026.

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16

Fitzgerald, Michael. "New Light on Black Elk and The Sacred Pipe." American Indian Culture and Research Journal 41, no. 4 (July 1, 2017): 71–91. http://dx.doi.org/10.17953/aicrj.41.4.fitzgerald.

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This article provides new information that will oblige scholars to reassess the legacy of Black Elk (1863–1950), including excerpts from recently discovered unpublished letters written by Joseph Epes Brown while he was living with the Lakota holy man (1947–49). The author provides insights into Brown's personal philosophy and a clearer context for the editorial role he played in recording The Sacred Pipe: Black Elk's Account of the Seven Rites of the Oglala Sioux. Brown's letters also help to illuminate Black Elk's role in attempting to restore the sacred “religion of the Pipe” among the Sioux and to clarify controversies that include Black Elk's dual participation in Catholicism.

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17

Bell, Chris. "Collaborating with(in) the Garden: Stewardship, Performance, and Thinking Beyond the Spatio-Temporal Formations of Institutional Legacies." Performance Philosophy 6, no. 2 (November 1, 2021): 137–55. http://dx.doi.org/10.21476/pp.2021.62327.

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What might it mean to conceptualize stewardship as a multi-species performance that contests the spatio-temporal boundaries of institutions? The proposed paper focuses on the Native American Medicine Garden (NAMG) on the University of Minnesota campus and the stewardship of Cânté Sütá (Oglala Lakota), paying specific attention to the role of plants in a distinctly Lakota-led initiative. I consider the NAMG as an undercommons, a generative site to challenge conformist settler logics governing land use (i.e., Morrill Act) and to envision not-yet thought modes of co-existence. I think from the garden to consider the relationship between stewardship and performance, arguing that the NAMG - as a pedagogical space of possibility - expands how and for whom coaltions are built. The NAMG sets the conditions for resistance by entities that likely would be identified as auxiliary or inert within settler-colonial notions of land-use, inviting non-native participants to approach the formation of plants not as an object of analysis, but as co-constituting philosophical thoughts and possibilities for existence.

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18

Johnson, Lynn E. "Benefits of Safe Drinking Water Mni Wiconi Rural Water System, Oglala Lakota County, SD, USA." American Journal of Biomedical Science & Research 15, no. 1 (December 6, 2021): 8–10. http://dx.doi.org/10.34297/ajbsr.2021.15.002063.

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19

Elizabeth Cook-Lynn. "Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee (review)." Wicazo Sa Review 24, no. 1 (2009): 118–21. http://dx.doi.org/10.1353/wic.0.0030.

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20

Peel, J. D. Y. "Pipe, Bible, and Peyote Among the Oglala Lakota: A Study in Religious Identity.Paul B. Steinmetz." American Journal of Sociology 96, no. 4 (January 1991): 1071–72. http://dx.doi.org/10.1086/229648.

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21

Bijonowski, Samantha, Kathleen Johnson, and Jonathan Damon. "EPICS Lakota: Promoting Food Sovereignty on Pine Ridge Indian Reservation." Purdue Journal of Service-Learning and International Engagement 8, no. 1 (2021): 79–85. http://dx.doi.org/10.5703/1288284317415.

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EPICS Team Lakota was started as a way for students to help promote food sovereignty and combat loss of cultural knowledge as felt by the residents of Pine Ridge Reservation, which is located in one of the poorest counties in the United States and is a food desert. In partnership with EPICS students at Oglala Lakota College (OLC) and South Dakota School of Mines (SDSM), students at Purdue came up with the idea of putting up a greenhouse on the Rapid City Campus of OLC. This greenhouse was meant not as a direct solution to food scarcity, but as a blueprint to be implemented across the reservation in the future. The greenhouse will be a resource for students, teachers, residents, and community elders to come together and preserve the knowledge of culturally significant plants and herbs, as well as a place to learn how to grow the fresh produce that is so hard to find on the reservation. Students at all schools worked together to figure out the optimal size and construction of the greenhouse, and also worked with residents to determine what should be grown and how to meet the needs of each plant. Consideration was given to the sustainability of the project as this was important to the Lakota stakeholders, including ways to lighten the load on any water and electric utilities. The greenhouse was also designed to be ADA accessible, so that community elders and all who needed such accommodations would have no trouble taking part. Throughout the project, students kept in contact with each other and the affected community. This continuous communication both aided and impeded the progress of the project. Care was taken at each point in the project to make sure that the final deliverable was the most effective it could be. This paper will explore the successes of the project and how the students addressed concerns as they arose.

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22

Robertson, Paul, Miriam Jorgensen, and Carrie E. Garrow. "Indigenizing Evaluation Research: How Lakota Methodologies Are Helping "Raise the Tipi" in the Oglala Sioux Nation." American Indian Quarterly 28, no. 3 (2004): 499–526. http://dx.doi.org/10.1353/aiq.2004.0106.

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23

Kite, Suzanne. "“What’s on the earth is in the stars; and what’s in the stars is on the earth”: Lakota Relationships with the Stars and American Relationships with the Apocalypse." American Indian Culture and Research Journal 45, no. 1 (January 1, 2021): 137–56. http://dx.doi.org/10.17953/aicrj.45.1.kite.

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How is colonialism connected to American relationships with extraterrestrial beings? This commentary analyzes contemporary and founding US mythologies as constant, calculated attempts for settlers to obtain indigeneity in this land stemming from a fear of the “unknown.” From Columbus’s arrival to the Boston Tea Party, from alien and UFO fervor to paranormal experiences, spiritualism, New Age, and American Wicca, American mythology endlessly recreates conspiracy theories to justify its insatiable desire for resource extraction. I examine the US American mythology of extraterrestrials from two directions: the Oglala Lakota perspective of spirits born through a constellation of stars, and the “American” perspective of extraterrestrials born out of settler futurities. Manifest Destiny goes so far as to take ownership over time and reconfigure it into a linear, one-way street that is a progression towards apocalypse. For American Indians and other peoples targeted by the United States government, conspiracy theories prove true. Those who are targeted, Native and otherwise, understand as the violence of American mythology pours across the continent—abduction and assimilation, or death. How can Indigenous nonhuman ontologies orient settler ethics for the future?

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24

Rogers, Deborah, and Daniel G. Petereit. "Cancer Disparities Research Partnership in Lakota Country: Clinical Trials, Patient Services, and Community Education for the Oglala, Rosebud, and Cheyenne River Sioux Tribes." American Journal of Public Health 95, no. 12 (December 2005): 2129–32. http://dx.doi.org/10.2105/ajph.2004.053645.

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25

Chen, Hsuanwei Michelle, and Tawa Ducheneaux. "How are we doing in tribal libraries?" Library Management 38, no. 1 (January 9, 2017): 20–44. http://dx.doi.org/10.1108/lm-09-2016-0071.

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Purpose The purpose of this paper is to investigate the operation and management as well as the activities of tribal libraries in general, providing insights and implications in five areas: general operations and management, staffing and human resource management, financial operations, service and program management, and technology-related activities, using Oglala Lakota College (OLC) Library as a case study. Design/methodology/approach This paper uses information visualization techniques to create visual displays of report data collected from OLC Library. Visualizations were created using Tableau software to provide a quantitative, analytical, and evidence-based view of how tribal libraries operate and are managed. Findings Tribal populations can be well served despite limited funding and staff resources, providing academic and public library services on par with urban libraries. Research limitations/implications Drawing a story from the data proved to be difficult because a bias had been created by the legal service area that most tables of the state data set used to compare reported data. How tribal libraries translate value also posed another challenge. Because the research was conducted in a single tribal library, further research in different, expanded settings and contexts is suggested. Originality/value This study is one of the first to investigate tribal library activities by exploring report data and quantitatively using information visualization techniques.

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26

Wilkins, D. "Ruling Pine Ridge: Oglala Lakota Politics from the ira to Wounded Knee. By Akim D. Reinhardt. (Lubbock: Texas Tech University Press, 2007. xxviii, 274 pp. $34.95, ISBN 978-0-89672-601-7.)." Journal of American History 94, no. 3 (December 1, 2007): 980–81. http://dx.doi.org/10.2307/25095243.

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27

Manuel F. Pino. "The Life and Legacy of an Oglala Lakotah Patriot: Russell Charles Means." Wicazo Sa Review 29, no. 1 (2014): 19. http://dx.doi.org/10.5749/wicazosareview.29.1.0019.

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28

Andrews, Thomas G. "Turning the Tables on Assimilation: Oglala Lakotas and the Pine Ridge Day Schools, 1889-1920s." Western Historical Quarterly 33, no. 4 (2002): 407. http://dx.doi.org/10.2307/4144766.

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29

Wienski, Kenneth. "Leading Health Challenges Pine Ridge Reservation, South Dakota Oglala Lakota Sioux." Juniper Online Journal of Public Health 1, no. 5 (May 10, 2017). http://dx.doi.org/10.19080/jojph.2017.01.555574.

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30

"Pipe, Bible, and peyote among the Oglala Lakota: a study in religious identity." Choice Reviews Online 28, no. 04 (December 1, 1990): 28–2100. http://dx.doi.org/10.5860/choice.28-2100.

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31

"The power of the land: identity, ethnicity, and class among the Oglala Lakota." Choice Reviews Online 40, no. 04 (December 1, 2002): 40–2388. http://dx.doi.org/10.5860/choice.40-2388.

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32

"Pipe, Bible, and Peyote among the Oglala Lakota: A Study in Religious Identity." Nova Religio 4, no. 1 (October 1, 2000): 160–62. http://dx.doi.org/10.1525/nr.2000.4.1.160.

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33

Paul C. Rosier. "Ruling Pine Ridge: Oglala Lakota Politics from the IRA to Wounded Knee (review)." Journal of Colonialism and Colonial History 10, no. 3 (2009). http://dx.doi.org/10.1353/cch.0.0089.

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34

Tekobbe, Cindy, and John Carter McKnight. "Indigenous cryptocurrency: Affective capitalism and rhetorics of sovereignty." First Monday, September 13, 2016. http://dx.doi.org/10.5210/fm.v21i10.6955.

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Financial technologies embody and shape notions of social, as well as financial, worth. New digital ‘alt-finance’ systems, including the blockchain technology underlying Bitcoin and similar ‘cryptocurrencies,’ are no exception: technology, rhetoric, imagined users and non-users, and a long history of sociotechnical, political, and cultural relations are all elements in a dynamic assemblage with wide-ranging consequences. This paper examines the rise and fall of one alt-finance system: MazaCoin, a Bitcoin variant intended to benefit the Oglala Lakota of the Pine Ridge Indian Reservation. The story of MazaCoin is one of an attempt to unite two apparently divergent sociotechnical assemblages: (1) a libertarian, elite technology of cryptocurrency, and (2) a richly traditional indigenous community with a deep desire for cultural survivance, bound up in a precarious economy left behind in the wake of more than a century of genocide.

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