The Blue Thunder, Or Yellow Lodge, Winter Count

A composite image of the Blue Thunder Winter Count.

Wakíŋyaŋ Tȟó Waníyetu Wowápi

The Blue Thunder Winter Count

Edited by Dakota Wind

BISMARCK, N.D. - The Blue Thunder Winter Count is currently part of the permanent collections at the State Historical Society of North Dakota. Blue Thunder's story can be found here. Following his death sometime in the 1920s, the winter count tradition was taken up by Yellow Lodge. The last dozen or so entries clearly by a hand not Blue Thunder's. 

Blue Thunder had no known children, no sons or daughters of his own, but the tradition was taken up by his step-daughter Tópa Kdí Inážiŋ Wiŋ (Stops Four Times Returning Woman). She in turn passed it down to her daughters (one of those daughters is this writer's own great-grandmother, Tȟaté Dúta Wiŋ (Scarlet Wind Woman). 

He Nuŋpá Waníča (Lit. "Horn/s Two There-Are-None"), or No Two Horns, rendered this winter count. It is currently in the collections at the State Historical Society of North Dakota.

The Blue Thunder Winter Count entries are matched in the entries of the No Two Horns Winter Count (pictographs are rendered in No Two Horns own wonderful artistic hand).

1785-86:          Wakȟáŋ Tȟáŋka wíŋyaŋ waŋ iyéyapi (With-Energy Great woman a found-for-themselves). They found a Great Spirit woman.

Blue Thunder said that this was near the ocean, or the mouth of the Missouri River.

According to High Hawk (Oglála) the Lakȟóta captured a Hóhe (Assiniboine) woman who cried out that she was a Wakȟáŋ Tȟaŋká wiŋyáŋ. They took her with them regardless, but later freed her.

1786-87:          Ȟewáktokta ób kičhízapi kiŋ (Hidatsa with battle-they the). They fought with the Hidatsa.

1787-88:          Pȟóğe HáŋskA ktépi (Nostril Long killed-they). They killed Long Nose.

1788-89:          Pȟehíŋ HáŋskA waŋ ktépi (Hair Long a killed-they). They killed a Long Hair.

1789-90:          Mníyaye Yuhá waŋ ktépi (Water-Carrier Has a killed-they). They killed Water-Carrier-Owner.

1790-91:          Wapȟáha Kitȟúŋ tȟóka ahí ktépi (Warbonnet To-Wear-Something enemy came-here killed-they). An enemy came and killed Wears-Warbonnet.

1791-92:          Ištá Saŋní waŋ Sihásapa Wašíču Ikčéka ktépi (Eye One-Of-Two a Sole-Black Fat-Takes Common killed-they). The French killed One-Eye, a Sihásapa (Blackfeet; one of the seven Lakota tribes).

1792-93:          Ȟaȟátȟuŋwaŋ wíŋyaŋ heyáke šá uŋ waŋ ktépi (Waterfall-Village woman dress red a killed-they). They killed an Ojibwe woman wearing a red dress.

1793-94:          Ȟewáktokta nakúŋ Pȟadáni nakúŋ Miwátani ób kičhízapi, Wakpá Wašté éd, iyúhaŋ hú ópi eyápi (Hidatsa and Arikara and Mandan with fight-they, River Good at, everyone leg wounded say-they). They say they fought with the Hidatsa, Arikara, and Mandan at the Good River (presently the Cheyenne River), and everyone’s leg was wounded.

1794-95:          Šiyótȟaŋka Yuhá waŋ ahí ktépi (Flute Has a came-here killed-they). They came and killed Flute-Owner.

1795-96:          Ȟewáktokta nakúŋ Pȟadáni ób kičhízapi. Istó ópi eyápi. (Hidatsa and Arikara with fought-they. Arm wounded said-they). They say they fought with the Hidatsa and Arikara and everyone’s arms were wounded.

1796-97:          Wówapi waŋ makȟá kawíŋȟ hiyáyapi (Flag/book a earth to-turn-around came-and-passed-along-they). They brought a flag around the country. The image for this year is the British Union Jack flag.

1797-98:          Omáha yamní ktépi (Omaha three killed-they). They killed three Omaha.

1798-99:          Šuŋg pȟehíŋ tȟáŋka yedó (Horse mane big it-is-so). There was a horse with a big mane.

1799-1800:      Čhápa othí mníyaweyapi (Beaver dwelling water-found-they). They found water in a beaver’s den. 

1800-01:          Wičháȟaŋȟaŋ (Man-full-of-scabby-sores). Smallpox.

1801-02:          Šuŋgníni óta áwičakdipi (Horse-wild many captured-return-they). They returned with wild horses.

1802-03:          Šuŋg’ğúğuna áwičakdipi (Horse-curly-hair captured-return-they). They returned with curly-haired horses.

1803-04:          Šaké máza áwičakdipi (Hoof iron captured-return-they). They returned with iron shod horse/s.

1804-05:          Tȟasíŋte uŋ akíčhidowaŋpi (Their-tail using together-with-song-they). They sang in praise of one another using horse tails.

1805-06:          Šakdóğaŋ ahí wičáktepi (Eight came-here men-killed-they). They came and killed eight of them.

1806-07:          Tuŋwéya waŋ ktépi (Scout the killed-they). They killed a scout.

1807-08:          Napsíoȟdi mázazi tȟoká uŋ waŋ ktépi (Ring iron-yellow first wear a killed-they). They killed a man who was the first to wear brass rings.

             

1808-09:          Paháta í waŋ ktépi (To-the-hill on-account-of the killed they). They killed a man who went to the hill.

1809-10:          WíyakA tȟó ótapi iyéyapi waníyetu (Feather blue many-they found-they winter). That winter they found many blue feathers.

1810-11:          Wi’akhíniča pedó (Woman-to-have-a-dispute-over they-did). They had a dispute over a woman.

1811-12:          Šúŋkawakȟaŋ ská šuŋksímaza yuhá waŋ iyéyapi (Horse white hooves-iron had the found-they). They found a white horse wearing horseshoes.

1812-13:          Matȟó Čík’ada ahí ktépi (Bear Little came-here killed-they). They came and killed Little Bear.

1813-14:          Šákpe wičáktepi waníyetu kiŋ (Six them-killed-they winter the). They killed six that winter.

1814-15:          Thítȟuŋwaŋ ka Ȟewáktokta ób kičhízapi na nakúŋ Thítȟuŋwaŋ čhehúpa ópi (Teton there Hidatsa with fight-they and also Teton jaw wound). The Teton fought the Hidatsa and a Lakota was shot in the jaw.

1815-16:          Núŋpa wakté akdí (Two to-have-killed-in-battle return). He returned with two war honors.

1816-17:          Pté sáŋ waŋ unktépi (Bison-cow creamy-white we-killed-they). They killed a white bison cow.

1817-18:          Pȟeháŋ Tȟó pȟá dúta waŋ yáŋkapi (Heron Blue head red look sat-they). They saw a blue crane with a red head.

1818-19:          Makȟóšiča Našdí (Across-the-country-bad to-have-pustules). An epidemic of measles.

1819-20:          Čhozé čhaŋpúpuŋ uŋ thikáğA (Čhozé [Joseph] wood-dry/rotten live to-pitch-a-lodge). A man they called Čhozé [Joseph] built a cabin using dry-rotted wood.

1820-21:          Kȟaŋğí óta t’Ápi (Crow many died-they). Many crows died.

1821-22:          Wičháȟpi waŋ hotȟúŋ hiyáyA (Star a cried-out pass-by). A star cried out as it passed by.

1822-23:          Ȟewáktokta yámni wátamahE wičáktepi (Hidatsa three in-a-boat them-killed-they). They killed three Hidatsa in a boat.

1823-24:          Wahúwapa šéča ȟápi waníyetu kiŋ (Ears-of-corn dried bury-they winter the). That winter they cached parched ears of corn.

1824-25:          Ȟaȟátȟuŋwaŋ ób kičhízapi. Čhaŋkáškapi yuȟdéčapi ([Water] Fall-dwellers with fight-they. Fence-fortification to-tear-apart-they). They fought with the Chippewa. They tore their palisades to pieces.

1825-26:          Mní wičhát’E (Water many-dead). Dead bodies in the water.

1826-27:          Máğana iwáktekdi kiŋ (Garden [Little] returned-victorious-having-done-killing-in-battle the). Little Garden returned with war honors.

1827-28:          Wičháakiȟ’aŋ na wičháša čheȟpí yútA, Isáŋyathi (Starvation and people flesh to-eat-something, Santee). In their desperate hunger, the Santee ate their own.

1828-29:          Ógde Dúta, Pȟadáni, ktépi (Red Shirt, an Arikara, was killed).

1829-30:          Makhú Šá čhaŋkáğa thípi káğA Hiŋháŋ Wakpá éd (Breast-bone Red trimmed-logs lodge to-build Owl River at). Red Breast built a cabin on Owl River (Moreau River).

1830-31:          Wónase adówaŋpi kiŋ (Bison-Chase/Hunt Singing-for-they the). They sang for Buffalo Chase.

1831-32:          Pȟadáni ób kičhízapi kiŋ. Šagdóğaŋ wičáktepi. (Arikara with fight-they the. Eight them-killed-they). They fought with the Arikara. The Arikara killed eight of the Dakȟóta.

1832-33:          Hú KsahÁŋ mníwakȟaŋ iyéya na yatkáŋyaŋ t’Á (Leg Broken/Severed water-with-energy to-do-suddenly and drinking died). Broken Leg found whiskey and died drinking it.

1833-34:          Wičháȟpi hiŋȟpáya (Star-Nation to-fall-down). The stars fell down.

1834-35:          Matȟó kičhí waníthipi, Čhaŋté Wakpá éd (Bear with winter-camp, Heart River at). They made winter camp with a bear, at Heart River.

1835-36:          Wičhíyena óta wičhákasotapi waníyetu (Wičhíyena many massacre-they winter). Many Iháŋktȟuŋwaŋna (Yanktonai) were massacred that winter.

1836-37:          Wapȟáha Iyúsdohetoŋ waníyetu, Pȟadáni Wakpá éd (Warbonnet Trailing-tail winter, Arikara River at). Warbonnet with trailer winter, at Grand River.

1837-38:          Wičháȟaŋȟaŋ (Smallpox). Smallpox.

1838-39:          Pȟóžaŋžaŋ pté sáŋ kté (To-sniff-as-an-animal-does-the-wind female-bison creamy-white killed). Sniffer killed a white bison cow.

1839-40:          Ištá Máza ktépi, Waáŋataŋ (Eye/s Iron killed-they, He-Rushes-To-Attack). They killed Iron Eyes, The Charger.

1840-41:          Tȟámina Wé iwáktekdi kiŋ, Pȟadáni (His-Knife Blood returned-with-war-honors the, Arikara). His Bloody Knife returned with war honors against the Arikara.

1841-42:          Psaóhaŋpi (Snowshoes).

1842-43:          Tȟatȟáŋka Oyé Wakȟáŋ t’Á. Wakhéya kdézena uŋ wičháknakapi. (Bison-Bull Tracks With-Energy died. Lodge striped using above-the-ground [buried]-they). Holy Buffalo Tracks dies. They laid him to rest in a striped thípi.

1843-44:          Dé thiyópa šá othí pté akhú (This lodge-door red to-dwell bison brought-home).  A red thípi door brought the bison.

1844-45:          Makȟóšiča Nawíčašdi (Epidemic measles). There was an epidemic of measles.

1845-46:          Pȟadáni Waȟpé Šá, Wičhíyena, čhaŋkpé ópi (Arikara Leaf Red, Wičhíyena, Knee wound/shot). An Arikara wounded an Iháŋktȟuŋwaŋna named Red Leaf in the knee.

1846-47:          Tȟatȟáŋka Pȟá ištíŋmA t’Á (Bison-bull Head sleep died). Bull Head died in his sleep. This was the father of Lt. Henry Bullhead who killed Sitting Bull.

1847-48:          Ȟaŋtéčhaŋ Wakpá na Píğa Wakpá ožáte éd waníthipi. Wašíču wiínaȟbe kičhí waníthi. (Cedar Creek and Boiling Creek forks at winter-camp-they. Takes-The-Fat seducer-of-women with winter-camp). They established winter camp where the Cedar River and Boiling River converge. A white man, a seducer of women, camped the winter with them.

1848-49:          Pȟadáni na Wičhíyena kičhí čhapȟápi (Arikara and Wičhíyena with stabbed-they). An Arikara and an Iháŋktȟuŋwaŋna stabbed each other.

1849-50:          Wakíŋyaŋ Yuhá, Wičhíyena, čhaŋkȟáğathipi mahé t’Á (Thunder Has, Wičhíyena, wood-cut-lodge inside died). Has Thunder, an Iháŋktȟuŋwaŋna, died in a log cabin.

1850-51:          Wópȟetȟuŋ waŋ Wičhíyena ópi. Matȟó Núŋpa thíŋktes’a t’eyÁ (Trader a Wičhíyena wound. Bear Two murderer-would-be caused-to-die). An Iháŋktȟuŋwaŋna wounds a trader. Two Bear puts the would-be murderer to death.

1851-52:          Heȟáka Dúta kičhí waníthipi, Pȟadáni (Elk Red with winter-camp, Arikara). Red Elk, an Arikara, camped with them that winter.

1852-53:          Psaóhaŋpi (Snowshoes). Snowshoes.

1853-54:          Hé Tópa uŋ waŋ ktépi (Horn/s Four wearing a killed-they). They killed a man wearing a headdress with four horns.

1854-55:          Wičhíyena Hóhe ób kičhízapi kiŋ. Makȟá Sáŋ Wakpá éd. WahíŋtkA ktépi. (Wičhíyena Assiniboine with fight-they the. Earth Creamy-White River at. Scraper killed-they). The Iháŋktȟuŋwaŋna fought with the Assiniboine. They were at White Earth River. They killed Scraper.

1855-56:          Phuthíŋ Ská wawáhoye kiŋ (Beard White to-order-things the). White Beard [General William Harney] gave the order.

They were at Čhúŋaške (Fort Pierre) that winter. White Beard called a council and treated with them. They wintered with him.

1856-57:          Wičhíyena Hóhe ób kičhízapi kiŋ. Mníyaye Zí ktépi (Wičhíyena Assiniboine with fight-they the. Water-carrier Yellow killed-they). The Iháŋktȟuŋwaŋna fought with the Assiniboine. They killed Yellow Water-Carrier.

1857-58:          Tȟóka, Pȟadáni Miwátani Ȟewáktokta, Wičhíyena ób kičhízapi. Wičhíyena šákpe ktépi (Enemy, Arikara Mandan Hidatsa, Wičhíyena with fight-they. Wičhíyena six killed-they). The Iháŋktȟuŋwaŋna fought against the enemy force of Arikara, Mandan, and Hidatsa. They killed six Iháŋktȟuŋwaŋna.

1858-59:          Waŋbdí Hoȟpí t’Á (Eagle Nest died). Eagle Nest died.

1859-60:          Šúŋka HáŋskA ktépi (Dog Long killed-they). They killed Long Dog.

1860-61:          Tȟaŋčháŋ WíyakA YukȟÁŋ, Wičhíyena, čhuwíta t’Á (Body Feather To-Be, Wičhíyena, to-be-cold die). Feather On His Body, an Iháŋktȟuŋwaŋna, died from the cold.

1861-62:          Čhaŋté Wakpá othípi (Heart River to-camp-they). They camped at Heart River.

1862-63:          Hóhe wikčémna núŋpa wičáktepi (Assiniboine ten two them-killed-they). They killed twenty Assiniboine.

1863-64:          Akíčhita Pȟá Tȟáŋka kaškápi. Kdí na t’Á (Soldier/s Head Big imprisoned. Return and die). Soldiers imprisoned Big Head. He returned and died.

1864-65:          Tȟáȟča Óta ahí wóokhiye káğA (Deer Many came-here peace to-make). Many Deer (Gen. Henry Maynadier) came and made peace.

Blue Thunder: Soldiers made camp [Fort Rice, ND] to made a treaty with the Wičhíyena but  the Wičhíyena ran off and the soldiers took three of them as prisoners. Their leader, IyÁ Wičákȟa (The One Who Speaks The Truth), the father of Two Bear, was among the three.

1865-66:          Pȟatkâša Pȟá čhapȟÁ t’ekíyA (Jugular-vein-scarlet Head [Western Painted Turtle] stab to-cause-one’s-own-death). Turtle Head was stabbed to death.

Blue Thunder: They were camping at Kaȟmíčhiŋka (River Bends Back Upon Itself; Big Bend, SD).

1866-67:          Phizí čhapȟápi (Gall stabbed-they). They stabbed Gall.

Blue Thunder: Phizí tried to make peace at Fort Rice [Berthold], but soldiers stabbed him, twice in the body and once in the neck. He had not done anything bad. He and Grass (Matȟó Watȟákpe; Charging Bear) went there together to talk with the head soldier (Capt. Adams Bassett).

1867-68:          Čháŋ Ičú čhiŋkšítku núŋpapi čhuwíta t’ápi. Waníyetu osní. (Wood Takes son/s two-they to-be-cold died-they. Winter cold.)  He Takes Wood and his two sons froze to death. The winter was cold.

1868-69:          Máni Dúta, Šinásapa, ahí wóokhiye káğA (Walk Red, Robe-black, came-here peace to-make). Fr. De Smet, a Jesuit (Black Robe), came to make peace with Walks In Red (Gall).

Blue Thunder: Fr. De Smet, a Catholic priest, came to make a treaty with the Thítȟuŋwaŋ. Blue Thunder brought twenty Húŋkphapȟa under Gall to Fort Rice to entice them to sign the Fort Laramie Treaty of 1868. When they arrived at Fort Rice, the soldiers took Gall prisoner then let word spread that they were going to hang him. Two Bear protested. The soldiers stripped Gall then beat him before releasing him. The Thítȟuŋwaŋ were angered at this. There would be no peace, nor trust.

1869-70:          Núŋpa čhaŋ mnayáŋpi wičáktepi, Pȟadáni (Two wood gathering killed-they, Arikara). They killed an Arikara couple who were out gathering wood.

1870-71:          Šúŋkawakȟaŋ óta mní t’ápi. Šúŋkawakȟaŋ wičhóthi okáwiŋȟ khuwápi. (Horse many water died-they. Horse camp-around chased-they.) Many horses drowned. They chased horses around the camp.

Blue Thunder: Winter camp at Pȟadáni Wakpá (Grand River). A flood drowned many horses which were tied to the trees for shelter that night.

Blue Thunder variants I-III: At Grand River. Many horses died in a flood. The Húŋkphápȟa were camping between the Rosebud River and Fast Horse Creek. The Crow came and stole nearly all the horses. They chased the horses through the camp.

1871-72:          Wašíču waŋ Nasú ikčéka kté (Takes-The-Fat a Brain common killed). Brain, a Lakȟóta, killed a white man.

Blue Thunder variants I-III: A Dakȟóta they called Brain killed a white man. The Blue Thunder winter count and variants I-III all depict a man dressed as a white man, but with long hair, and wearing a wawóslata wanáp’iŋ (a hair-pipe breastplate), with an arrow in his side.

1872-73:          Túwe Tȟatȟáŋka Nážiŋ kté (Someone Bison-Bull Stand kill). Someone killed Standing Buffalo (Bull).

1873-74:          Hokšída Akíčhita, Ziŋtkáda ŠíčA, tuŋwéya Dakȟóta waŋ wašíču ikčéka ktépi, Psíŋ Otȟúŋwahe éd (Boy Soldier, Bird Bad, scout Dakȟóta a Takes-The-Fat common killed-they, Wild-Rice Village at). Soldier boy, Bad Bird, Dakȟóta scout was killed by the whites, at Wild Rice Village (Fort Rice, DT).

Blue Thunder: The whites killed Bad Bird, a Dakȟóta scout.

Blue Thunder winter count and variants II & III: Bad Bird is depicted wearing a hat with his name, a black bird, above his head. In the variant I, he is depicted wearing a small feather “dream headdress” upon the back of his head.

1874-75:          Ité Omáğažu kaškápi, Čhanté Wakpá Akíčhita Otȟúŋwahe éd (Face It-Rains-Into imprison-they, Heart River Soldier Camp at). Rain In The Face was imprisoned at Fort Abraham Lincoln, DT.

1875-76:          Mníwakȟáŋ Iyéyapi (Water-with-energy [whiskey] found-they). They found whisky.

Blue Thunder: They found a keg of whiskey near the shore at Íŋyaŋ Bosdáta Akíčhita Otȟúŋwahe (Standing Rock Soldier Village; Fort Yates, DT). They had a council and drank it all up.

1876-77:          Šuŋk’akaŋyaŋkapi akíčhita tȟašúŋkawakȟaŋpi oyás’iŋ waíč’iyápi (Horse-riding-they soldiers horses-belonging-to-them all-of-a-kind to-take-things-they). The cavalry took all their horses.

Blue Thunder and all the variants: Horse soldiers confiscated all of their horses at Fort Yates. This was in retaliation for the loss of General Custer and the 7^th Cavalry the previous summer.

1877-78:          Matȟó Tȟamáheča čhaŋkȟáğathipi mahéd t’Á (Bear Lean log-lodge inside died). Lean Bear died in a log cabin.

1877-78:          Matȟó Núŋpa t’Á (Bear Two died). Chief Two Bear died.

1878-79:          GnaškíŋyAŋ Máni wayázaŋ (To-Be-Raging-Mad/Crazy Walk to-be-sick). Crazy Walker was sick.

           

Blue Thunder variant: Crazy Walker was so sick they carried him in a blanket to another lodge. He got well again.

1879-80:          Pȟá ȞuğáhAŋ wakȟáŋ wóhaŋpi káğA (Head Dented/Broken-Into with-energy feast-they to-make). Broken Head made a sacred feast that winter.

1880-81:          Itázipa Dúta iná t’Á (Bow Red mother died). Red Bow’s mother died.

1881-82:          Ziŋtkáda Čík’ada uŋgnúhaŋna t’Á (Bird Little suddenly/unexpectedly died). Little Bird died suddenly.

1882-83:          Tȟatȟáŋka Dúta t’Á (Bison-Bull Red died). Red Bull died.

1884-85:          Wasú Dúta čhuŋwíŋtku t’Á (Hail Red daughter died). Red Hail’s daughter died.

1885-86:          Hé Núŋpa WaníčA wakȟáŋ wóhaŋpi tȟáŋka káğA (Horn Two There-Is-None with-energy feast big to-make). No Two Horns made a large ceremonial feast.

           

No Two Horns made a big feast in the winter in memory of his sister who had passed away the previous summer.

1886-87:          Matȟó Núŋpa huŋká waŋžítku t’Á, Čhečá Yámni ečíyapi (Bear Two ceremoniously-adopted one-his died, Thighs Three name-they). Two Bear’s ceremonially adopted brother, whom they called Three Thighs, died.

1887-88:          Matȟó Witkó wačhípi thitȟáŋka othí (Bear Crazy/Foolish dance-they lodge-big dwell). Fool Bear held a dance in a large lodge where he dwelt.

1888-89:          Šaké Waŋblí kaškápi t’Á (Claw Eagle imprisoned died). Eagle Claw died in captivity.

           

No Two Horns says this was in Fort Yates, DT; Blue Thunder says this was in Mandan, DT. Both No Two Horns and Blue Thunder list an alternate name of Frosted Red Fish for Eagle Claw.

1889-90:          Wáğačhaŋ, Wičhíyena itȟáŋčhaŋ t’Á (Cottonwood, Wičhíyena chief died). Cottowood, an Iháŋktȟuŋwaŋna chief, died.

1890-91:          Tȟatȟáŋka Íyotake ktépi (Bison-Bull Sitting-Down killed they). They killed Sitting Bull.

1891-92:          Mázaska yámni waŋžígži wičhák’u (Iron-white three each-one-apiece them-give). $3.00 to each person.

1892-93:          Šúŋkawakȟaŋ khí mázaska wikčémna tópa otóiyohi (Horse take-away iron-white ten four each-and-every-one). $40.00 for each horse taken away.

1893-94:          Mázaska hokšída šuŋg’yúslohAŋ t’Á (“Money” boy horse-drag-along die).

A boy was dragged to death by a horse at the Mandan Rodeo. His name was Mázaska (Silver or “Money”). He was twelve years old.

1894-95:          Wakhéya Áya t’Á (Tent To-There-From-Here died). Carries The Lodge died.

1895-96:          Tȟáisto KsÁ t’Á (His-Arm Cut-Off died). His Arm Cut Off  (H.S. Parkins) died.

1896-97:          PažípA t’Á. Pȟá Tȟáŋka čhiŋkšítku. (To-Sting died. Head Big son.) To-Sting died. He was Big Head’s son.

1897-98:          Nağí Wakȟáŋ t’Á (Soul With-Energy died). Holy Soul died.

1898-99:          Matȟó Héya t’Á (Bear Louse died). Louse Bear died.

1899-1900:      Matȟó Ȟotá tȟabkápsičapi t’Á. Mandan Fair éd. (Bear Grey to-strike-a-ball-with-a-bat-they died. Mandan Fair at.) Grey Bear died playing shinny. At the Mandan Fair.

1900-01:          Wapȟáha Wašté owíŋža mahé ğú (Warbonnet Good/Pretty bed in burn). Pretty Warbonnet was burned in bed.

1901-02:          Wapȟóštaŋ t’Á. (To-put-something-on-one’s-head died). Hat died.

                        Hat, a policeman, died.

1902-03:          Matȟó Ȟóta úŋtȟuŋ, hú kašúžA, hú ksÁ, t’Á (Bear Grey injure, leg broke, leg cut-off, died). Grey Bear’s injury was a broken leg, which was removed, then he died.

1903-04:          Šúŋka Čík’ada t’á (Dog Little died). Little Dog died.

1904-05:          Waŋbdí Ská t’á (Eagle White died). White Eagle died.

1905-06:          Matȟó SápA ktépi (Bear Black killed-they). Black Bear was killed.

1906-07:          Joe Tomahawk ič’ikte (Joe Tomahawk to-kill-oneself). Joe Tomahawk committed suicide.

1907-08:          Makȟá Wiŋ t’Á (Earth Woman died). Earth Woman died.

1908-09:          Matȟó Núŋpa iná t’Á (Bear Two mother died). Two Bear’s mother died.

1909-10:          Maȟpíya Kiŋy'Aŋ kaškA, Akíčita Háŋska Otȟúŋwahe éd (Cloud Flying imprison, Soldier Long Village at). Flying Cloud was imprisoned at Fort Yates.

1910-11:          Matȟó Waŋkátuya t’Á (Bear On-High died). High Bear died.

1911-12:          Matȟó Čhuwíyuksa t’Á (Bear From-The-Waist-Up died). Half Body Bear [Bear Vest?] died. He was known in English as Bear Coat.

1912-13:          Šúŋka Dúta tȟawíča t’Á (Dog Red his-wife died). Red Dog’s wife died.

1913-14:          Akíčita huŋkádowaŋpi waníyetu (Soldier to-have-for-a-relative-singing-over-they winter). That winter they adopted a soldier (Col. A.B. Welch).

Chairman Reflects On President's Visit To Reservation

President Obama visits with Standing Rock children Tȟatȟáŋka Waánataŋ (Charging Bull) (left) and Matȟó Napé Ská (White Hand Bear) (right) at the Cannonball Flag Day Wačhípi (pow-wow), June, 2014. 
Chairman Reflects On President's Visit

A Visit With Youth Provokes Action
By Dakota Wind
Cannonball, N.D. – Every Flag Day on the Standing Rock Sioux Indian Reservation the community of Cannonball hosts the annual Flag Day Wačhípi (Pow-wow). Families from across the reservation bring the American flags of their loved ones in memory over each gathering. 

The 2014 Cannonball Flag Day Wačhípi was going to be different. 

Flags caught in the wind rippled and snapped above the wačhípi grounds. 

After a months-long assessment, White House staff selected Standing Rock for the President and First Lady to visit from among a handful of other destinations that day. Standing Rock Tribal Chairman Dave Archambault II credits former Chairman Charles Murphy for creating a positive professional relationship with the White House Chief of Staff, Mr. Pete Rouse.

When the President landed in Cannonball, his first order of business was to meet with youth for a roundtable discussion about the many challenges of growing up on the reservation from poverty to homelessness. “The worst is over,” said the President, and remarked that neither he nor the First Lady came from wealth, but said that anything was possible and that “the future holds anything.”

Sometime after 4:00 PM the President and the First Lady entered the wačhípi circle to cheers and a song of encouragement song by the Grand River Singers. The President greeted the people in hesitant Lakȟóta, “Haú mitákuyapi [Greetings my relatives],” and spoke for only eleven minutes, about the improving nation to nation relationship that exists between the federal government and American Indian first nations, and giving Indian Country the resources to meet the needs of the youth. 

The President spoke of, “returning control of Indian education to tribal nations with additional resources and support so that you can direct your children's education and reform schools here in Indian Country.”

Chairman Archambault offered the President a star quilt and Mrs. Archambault offered the First Lady a shawl on behalf of the people of Standing Rock and Indian Country. Dancers were divided between the men, women, and the youngest to exhibit their living culture. “The pow-wow was a surreal experience. As we sat there, I explained to him the different dances,” said Archambault. When the Chairman voiced his doubt that the President would actually visit Standing Rock, the President replied, “I wouldn’t miss it for the world!”

As a result of his visit, the President invited the youth panel to visit him in Washington D.C. and play basketball on his court. He immediately challenged his Cabinet to do all they can in their power and authority to do all they could in Indian Country, and he has established a native youth initiative with a focus on education.

When the youth traveled to the White House, they saw all the gifts from Standing Rock to the President and First Lady on display. “The Youth realized that the President’s visit meant more to him than just an afternoon on the reservation. He genuinely cared about the youth. And the youth were inspired to become productive members of their communities,” said Chairman Archambault.

Coolidge vacationed in the Black Hills. During his visit he was honored with a Lakȟóta name.

The last time a president met with members of Standing Rock for a cultural exchange like this was in 1928 when President Calvin Coolidge met the Lakȟóta in the Black Hills, there, Coolidge was gifted with the name Matȟó Čhuwíksuya (Bear Rib), in honor of one of the great Huŋkphápȟa Lakȟóta leaders. 

President Obama was honored with the name “Black Eagle” by the Crow Indian Nation in May, 2008.

The North Dakota Indian Affairs Commission Since 1949

Map of tribal nations of North Dakota. Standing Rock and the Lake Traverse (Sisseton-Wahpeton) extend into South Dakota. 

North Dakota Indian Affairs Commission
A Reflection Of State To State Relations
By Dakota Wind
Bismarck, ND – In 1949, the North Dakota Legislature created the North Dakota Indian Affairs Commission (NDIAC). The first responsibilities of the NDIAC was to secure assistance for American Indians to work in agriculture or other self-sustaining businesses and to work with the five tribal nations to secure federal funding for programs that benefit all citizens of North Dakota.

In the early years of the NDIAC, the commission took a paternal approach to providing assistance to first nation peoples, and believed that the way of helping the first nations was to assimilate them into the state through their association with the larger population in their day-to-day business and social relationships. At the time, the NDIAC un-successfully lobbied the federal government to administer Bureau of Indian Affairs assistance and programming.

As paternal as the NDIAC was in those early years, the NDIAC lobbied many important issues regarding Indian Country, including two: that the federal government determine a new and more specific definition of who and “Indian” is, and that off-reservation American Indians should be entitled to all the same benefits as regular North Dakota citizens, such as medicine, education, housing, and employment.

In 1952, the NDIAC lobbied Congress to abolish the reservation system, and soon after, the federal recognition status of the Turtle Mountain Band of Chippewa was placed in jeopardy. Federal recognition is granted to tribal peoples who signed treaties with the United States for irrevocable rights in exchange for permanent land cessions. 

Scott Davis is the current NDIAC Executive Director. He is an enrolled member of the Standing Rock Sioux Tribe, but he is also part Turtle Mountain Band of Chippewa. His Lakota name is Ošká Tȟáwa, His Celebration. Listen to Davis' story. 

Treaties are legal agreements between two or more nations. The relationship between the United States and the First Nations people was established in the 2nd Article of the US Constitution. Tribes that have entered into treaties with states have state recognition. Tribes that have entered into treaties with the United States have federal recognition. Federal recognition general entails that certain lands are set aside for the use of a tribe forever.

In 1954, the Turtle Mountain band of Chippewa successfully lobbied to retain their recognition and rights.

The NDIAC has changed with the needs of the tribal nations, and in 1959, sixteen years before the federal government recognized sovereignty in tribal nations’ own determination with the Indian Self-Determination and Education Act, the first nations of North Dakota were given a voice on the NDIAC board.

Despite the oppositional agenda on which the NDIAC was founded, the NDIAC has since worked hard to improve the state to state relationship between the State of North Dakota and the five federally recognized nations within North Dakota. Highlights include scholarships to American Indian students attending a North Dakota institution, the development of the United Tribes Technical College, which opened its doors to native and non-native students in 1969, and legislative support for North Dakota to adopt an Indian education requirement for educators to have had at least one college course in American Indian Studies in their pursuit to teach in North Dakota.

In March of 1999, the NDIAC observed its fiftieth year in operation by co-sponsoring the University of North Dakota’s Writer’s Conference, which featured Native American authors and film makers, and brought their work in contact with the general public.

In 1999, the NDIAC updated its goals to include: “work for greater understanding and improved relationships between Indians and non-Indians.”

Scott Davis (enrolled member of the Standing Rock Sioux Tribe), Executive Director, NDIAC (2009-present), believes the NDIAC as evolved and matured as the state has realized the unique status of federally recognized tribal nations, “Our state is ahead in its relationship between tribal nations and the state. The NDIAC is really the only state with a cabinet level position dedicated to fostering a nation to nation relationship.” 

President Lindquist is known to her people as Šuŋka Wičháȟpi Wiŋ, Star Horse Woman.

Dr. Cynthia Lindquist (enrolled member of the Spirit Lake Dakota Nation), President of Candeska Cikana Community College on the Spirit Lake (2003-present), was the Executive Director of the NDIAC when the commission observed its 50th anniversary.

Lindquist recalls of the NDIAC’s 50th anniversary, “The most memorable thing for me was that the governor was so supportive. United Tribes set up some tipis on the lawn – we had to acquire special permission to set those up. We had elders from all the reservations come and share their stories.” When asked about the next fifty years, Linquist added, “We Indian people still struggle with how we relate to our state and our country. There needs to be a better relationship between our native people and non-native peoples. We should always have a place at the table of the state.”

Bullhead And The Last Days Of Sitting Bull

Lt. Henry Bullhead, a Yanktonai Dakota. Photo by D.F. Barry. 

Who Really Killed Sitting Bull?
Lakota Leader Killed In Confrontation
Edited By Dakota Wind
FORT YATES, N.D. – Note: the following article appeared in the Sioux County Pioneer which had previously ran a story attributing the murder of Sitting Bull at the hands of Red Tomahawk. This article refutes and minimizes Red Tomahawk’s role in Sitting Bull’s camp.

Francis B. Bullhead, son of the famed Bullhead who led the policemen in the arrest and killing of Sitting Bull, has taken exceptions to an article appearing in the Pioneer some weeks ago giving Red Tomahawk credit for the killing of Sitting Bull and has requested us to publish the sworn statement of Wakhutemani (Shoots-Walking), one of the policemen who took part in the affair. His statement is verified by police men Cross Bear and Looking Elk, who were also present. The story of the killing of Sitting Bull follows which is very interesting reading:

“We had orders to meet at the home of Chief of Police Bullhead on the Grand River about three or four miles from the camp of Sitting Bull on the night of the fourteenth of December, 1890. We left Bullhead’s place on the morning of December 15th, mounted, and rode directly to the camp of Sitting Bull. When within one-half mile of his camp, we charged rapidly directly [sic] to his house.

In accordance with instructions we surrounding his house and Captain Bullhead, Sergeant Shavehead, Little Eagle, High Eagle, and Warrior Fear Him, entered the house. The remainder of the force were to stand outside but I was curious to know what was going on and went into the house with the officers. Sitting Bull was in bed with one of his wives and was pulled out of bed by High Eagle and Little Eagle. His rifle, which was lying by his bed was taken by Captain Bullhead and another rifle which was hanging on the wall was taken by Sergeant Shavehead. After Sitting Bull was dressed, I was ordered outside and the officers followed almost immediately with Sitting Bull. 

According to Mr. Ernie LaPointe, the direct lineal descendant, great-grandson of Sitting Bull, the police knocked on the door and asked Sitting Bull to come outdoors, then waited for him. When Sitting Bull walked to the door, Crow Foot rose with his rifle and said to his father, "I will stand with you." Sitting Bull turned to his family and sang: "I am a man and where ever I lie is my own." Just after Sitting Bull and Crow Foot stepped through the door was Sitting Bull shot and killed. Crow Foot joined his father seconds later. 

Sitting Bull had been brought out about forty yards from the house and was surrounded by a cordon of policemen with the officers in the middle of the enclosed space. There were thirty-four or thirty-five policemen.

By this time it had become somewhat light and we could begin to recognize each other at some distance in the early dawn. The hostiles were running from all directions toward us yelling to kill the policemen either by shooting them or clubbing them to death.

After Sitting Bull saw that his followers were surrounding the police he yelled in a loud voice in [the] Sioux language, “I will not go! Attack! Attack!” At this time, Catch The Bear, a hostile, broke through the cordon of police and weeping and lamenting demanded that the police turn Sitting Bull loose. Closely following Catch The Bear, three other hostiles broke through the cordon of police, wearing blankets with their rifles concealed under them. As they entered the ring they threw their blankets away and made for the group of officers surrounding Sitting Bull. 

Sitting Bull, photo by D.F. Barry.

Little Eagle was standing at the right of Sitting Bull and High Eagle was at Sitting Bull’s left. These two men had been chosen to handle the person of Sitting Bull as they were powerful men physically. They had hold of him and prevented him from getting away. Captain Bullhead stood immediately in front of Sitting Bull facing him and Sergeant Shavehead stood immediately behind Bullhead.

As the hostiles threw away their blankets Catch The Bear reached the group of officers first and fired point blank at Captain Bullhead, the bullet striking the officer at about waist line and passing through his body.

At the same instant Strikes The Kettle shot Sergeant Shavehead. When Captain Bullhead was shot he immediately raised his rifle and shot Sitting Bull. The bullet struck Sitting Bull just above the sternum and passed upward and back through his body, breaking the spinal column where his neck and body join. Where the bullet left the body it tore a hole about two inches in diameter. Sitting Bull dropped dead. Neither Bullhead nor Shavehead fell when shot but Sitting Bull collapsed at once.

I actually saw these things. The battle then became general and most of the police fell back towards Sitting Bull’s barn. Two of us remained where the officers had fallen. I was not hit, but a bullet went through my hat and was fired at such close range that my neck was burnt by the powder. During the fight it was impossible to observe what was going on but I know the man remaining with me, Broken Arm or Armstrong, was killed. Three other police remained beside the house, Bad Horse, Looking Elk, and Cross Bear. None of them were wounded.

Three of the four hostiles who started the fight were killed. They were Catch The Bear, Spotted Horn, and Black Bird. Strike The Kettle was wounded but he got away and lived for many years after the fight.

While the battle was still in progress the military detachment from Fort Yates arrived at the top of the hill and apparently began firing at us. They also discharged a cannon at us twice, the shells falling within a hundred yards of us and exploding. We sent a policeman with a white flag toward the military and formed in line and marched in twos to let the military know who we were. They then changed their range and fired their cannon in the direction in which the hostiles were retiring. The cannon scattered the hostiles in every direction and the battle was over. 

LaPointe's narrative says that during the military cannon fire, Sitting Bull's oldest daughter, Many Horses, his wives, Seen By Her Nation and Four Robes, their five children and perhaps 200 more fled south across the Grand River, but were intercepted by the military and then brought to Fort Yates. 

We then found that Bullhead and Shavehead were still alive. As the police came back to the point where the fight started and saw their officers lying mortally wounded and their comrades dead, many of them shot into the body of Sitting Bull. His body was badly mutilated. Swift Cloud, a half-brother of Little Eagle, was not a policeman but as he came to the battle ground and saw his brother lying dead, he seized a club and beat the head of Sitting Bull into a shapeless mass. Holy Medicine, who was not a policeman but was a brother of Broken Arm, also came to the battle ground and seeing his brother dead, seized a club and beat the remains of Sitting Bull. 

Crow Foot, by D.F. Barry.

Crow Foot was the son of Sitting Bull. He was a young man of seventeen or eighteen at the time and when his father was taken from the house followed at three different times in an effort to get him back to the house. The first two times he was sent back to the house but the third time the battle began.

After the battle we carried the dead and wounded into Sitting Bull’s house. When we made the third trip for the body of Little Eagle we heard two shots, following a commotion in the house and a voice pleading for mercy. As we came near the house a body was hurled through the door. It was Crow Foot. He had hidden under a pile of bedding in the corner of the hut and when found by the officers had been sent by Lone Man and One Feather. 

Mr. LaPointe begs to argue this discrepancy. "It seeks to humiliate the memory of his son," says LaPointe. Crow Foot died outside the cabin. Crow Foot's younger half-brother, William, was about twelve years old. William was the crying child present. 

The hostiles killed in the fight were Catch The Bear, Spotted Horn, Black Bird, Jumping Bull, his son Brave Thunder, and Crow Foot, the son of Sitting Bull. They were buried by Riggs, a Congregational minister.

There is no question as to who killed Sitting Bull. I saw the captain of police kill him, saw him fall and saw the terrible wound made by the heavy police rifle afterward. It literally tore the upper part of his chest to pieces.

After cooking our breakfast with the military our dead were loaded into a wagon and the wounded into a military ambulance and we started for Fort Yates. The wounded reached the agency that night but we camped on Oak Creek near where the town of McLaughlin now stands. The next morning the military proceeded to Fort Yates and we received orders to return to the Grand River and order the hostiles to report to the agency. This we did with those who still remained in that vicinity but most of them had stampeded to Pine Ridge.

Many years have gone by since that fateful morning but the events as I have related them are burned indelibly upon my mind. The ride in the early morning hours, the frenzy and the screams of the ghost dancers as they rallied to their leader, the wily medicine man who made every excuse to delay his departure, his change of front when he thought his followers could save him, the bravery of the officers who knew they faced certain death, the death of Crow Foot and the tardy arrival of the military make a picture on my mind that will never be effaced.”

Suggested reading:

Sitting Bull: His Life And Legacy, by Ernie LaPointe, Great-Grandson of Sitting Bull.