Sitting Bull is Alive after 121 years Let us put our minds together and see what life we can build for our children –Sitting Bull Today, December 15, 2011, marks the 121st memorial/anniversary of the murder of Chief Sitting Bull; the Hunkpapa Lakota (Great Sioux Nation) chief was gunned down by his own people on this day in 1890. It has only been 4-5 generations since the death of Sitting Bull and the unimaginable difficulties faced by our ancestors continue to strengthen our resolve to survive as a people. My 8 year old daughter asked me about the circumstances surrounding Sitting Bull’s murder. I told her how Sitting Bull was one of our people that made the conscious decision to hold on to our ways of life when our world of 120 years ago was falling apart at its very foundations. I told her how her grandfathers had signed treaties with the United States that were soon ignored by them and upheld by us; I told her how the buffalo had been nearly slaughtered to extinction by the U.S. so we could not feed ourselves and that were forced to rely on the U.S., which deliberately confined us and controlled our existence, attempting to crush our dignity by trying to kill the language and ceremonies. But, I told her, our people who wanted to protect the ceremonies, like Sitting Bull, kept our ceremonies secret, like the sundance, inipi and others. I also explained that our people were given special treatment if they would forget about being Indian or Lakota and start living like the white man wanted us to; that it was not always seen as a good thing to care about being Indian/Lakota. I told her how the U.S. agents had become nervous about the ghost dance and had ordered the Lakota police at that time to arrest Sitting Bull and that our own people had killed one of the world’s greatest leaders who did nothing but love and defend his children, lands and ways of life. My daughter is still coming to grips with this as are all of our children who are taught in this manner. I told her that not many were like Sitting Bull in choosing to hold fast to the instructions passed down for thousands of years. I told her that many of us were given hard choices; that to many of us our world was, quite literally, ending. She was astounded that our people could give up on our ways, learn English, and seemingly abandon who we are. I tried to explain to her that most of us were forced to give up or we did not have much of a choice and that it is not all bad that some of us chose to give up our arms and hang around the agencies as opposed to fighting to the death; there were no easy choices so we can’t judge them for those choices over 100 years ago. Well, my daughter asks “do all the Lakotas sundance now? Do we speak our language?” Instead of trying to talk about colonization and other systemic, institutional reasons why we are having such a hard time, I simply told her that there are enough people that care about these ceremonies and our language so that we can keep them alive for her generation and those to come. We are finding creative ways of seeing what life we can build for our children. A striking example of Sitting Bull living today is the recently created Sitting Bull Youth Culture Camp. This four day and night camp is held every summer at the site of his last residence and fateful murder on the Standing Rock Nation. This camp is absolutely necessary because it gives youth the courage and opportunity to be happy about being Lakota or Indian. Youth from the region, including youth from other-than-Sioux peoples, are free to ask each other and invited speakers about Indian identity, history, stories, ceremonies, and modern teen life; all the youth, who are intentionally surrounded by the Lakota language and encouraged to use it, participate in the construction of the tipis in which they sleep –the building of which is loaded with necessary star knowledge directly related to earthly conduct. The Sitting Bull Youth Culture camp was started by friends on a volunteer basis. I had the privilege of helping and speaking to the youth each summer since 2008. This place is where the Grand River cuts through the wooded valley surrounded by the mighty, unforgiving plains –we call this place “many caches” for its historic abundance of food storage pits. This is where Sitting Bull was born. This country of the 1868 Treaty territory is where Sitting Bull still lives; remnants of his log cabin are still standing. Prayers are carried strong by those holding ceremonies in Sitting Bull’s land every year for the survival of the universe. Every year at the close of the camp there is not a kid that leaves unaffected. Surveys of the kids show that 100% of them felt “better about being Lakota.” And, there is no denying that feeling better about who we really are is the only way to a sustained, positive esteem. Each of us with experience relating to life on the reservation knows that camps such as these provide a vital safe place where a kid can just be a kid. My daughter knows and appreciates people like Wastewin Young and Danielle Ewenin that started the Sitting Bull Youth Culture Camp from scratch; there are people like Tipiziwin Young and A.J. Agard who each year dedicate their full time to the camp at no cost, which is no easy task. Today, we honor Sitting Bull and pray for the strength and safety of all the horseback riders beginning their 300 mile, two-week journey in the cold of winter on this day of Sitting Bull’s passing; horses and riders whose journey follows Chief Big Foot’s (Spotted Elk) route in 1890 on which our people fled toward the Oglalas seeking refuge from the deadly, unpredictable atmosphere following the murder of Sitting Bull. The horses and riders will end their journey on December 29, 2011 at Wounded Knee Creek on the Pine Ridge Reservation (Oglala Lakota Nation) on the day of the 121st anniversary of the Wounded Knee massacre of December 29, 1890. So, when my precious little girl asks difficult questions of my generation -questions relating to whether or not we genuinely care about being realindians, I teach her, using Sitting Bull’s words, “If a man loses anything and goes back and looks carefully for it, he will find it.” More than any time since Sitting Bull’s physical death, we are realizing that we lost something, we are going back to look for it and we are, by the grace of Creator, finding it. Sitting Bull is very much alive. Hecegla (that is enough) Chase Iron Eyes lastrealindians.com
Since Europeans first came to the shores of our continent, Indigenous peoples have been forced to deal with the economic realities of cultures and economies with the stated purpose of increasing wealth, no matter the cost to other peoples or the environment. In Manhattan itself, fraud was used to steal this island from it’s Indigneous inhabitants who had no concept of ownership or commodification of the natural world. The land, the air, the water, are all simply that of which we are a part of and how we survive.
The story of Manhattan Island would be repeated thousands of times across the continent, with far more violence, the murder of millions and the destruction of countless cultures. It is the American Genocide. From the first day of our encounter with Europeans it was their economies and religion, intentionally designed to occupy our land and, if unwilling to capitulate to their greed, kill our people. This is the law of the Doctrine of Discovery.
INDIGENOUS PEOPLES ARE NOT STRANGERS TO THE DEVASTATION OF CORPORATE GREED IN THE UNITED STATES OF AMERICA - IT WAS THE CAUSE OF THE AMERICAN GENOCIDE -
AND STILL IS
519 years later, we join with the Wall Street Protest in an alliance to send out a simple message: American capitalism does not work for the environment or for the people. The time has come for radical change in the form of resistance; resistance to a EuroAmerican economy based on a hierarchy of greed that by definition must consume more and more and more resources; resources which we, the Indigneous peoples of this land, are responsible for under our laws and original instructions. Without addressing justice for indigenous peoples, there can never be a genuine movement for justice and equality in the United States.
Toward that end, we make these proposals to Occupy Wall Street to integrate into its philosophy, a set of values that respects the rights of indigenous peoples, and that recognizes the importance of employing indigenous visions and models in restoring environmental, social, cultural, economic and political health to our homeland.
1. To repudiate the Doctrine of Christian Discovery, to endorse the repeal of the papal bull Inter Caetera (1493) to work for the reversal of the U.S. Supreme Court case of Johnson v. M’Intosh 1823), and call for a repeal of the Columbus Day holiday.
2. To endorse the right of all indigenous peoples to the international right of self-determination, by virtue of which they freely determine their political status, and freely pursue their economic, social and cultural futures.
3. To demand the recognition, observance and enforcement of all treaties and agreements freely entered into `between indigenous nations and the United States. Treaties should be recognized as binding international instruments. Disputes should be recognized as a proper concern of international law, and should be arbitrated by impartial international bodies.
4. To insist that Indigenous people shall never be forcibly relocated from their lands or territories.
5. To acknowledge that Indigenous peoples have the right to practice and teach their spiritual and religious traditions customs and ceremonies, including in institutions of the State, e.g. prisons, jails and hospitals„ and to have access in privacy to their religious and cultural sites, and the right to the repatriation of their human remains and funeral objects.
6. To recognize that Indigenous peoples and nations are entitled to the permanent control and enjoyment of their aboriginal-ancestral territories. This includes surface and subsurface rights, inland and coastal waters, renewable and non-renewable resources, and the economies based on these resources. In advancement of this position, to stand in solidarity with the Cree nations, whose territories are located in occupied northern Alberta, Canada, in their opposition to the Tar Sands development, the largest industrial project on earth. Further, to demand that President Barack Obama deny the permit for the Keystone XL Pipeline, proposed to run from the tar sands in Canada into the United States, and that the United States prohibit the use or transportation of Tar Sands oil in the United States.
7. To assert that Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions. They have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions. Further, indigenous peoples have the right to the ownership and protection of their human biological and genetic materials, samples, and stewardship of non-human biological and genetic materials found in indigenous territories.
8. To recognize that the settler state boundaries in the Americas are colonial fabrications that should not limit or restrict the ability of indigenous peoples to travel freely, without inhibition or restriction, throughout the Americas. This is especially true for indigenous nations whose people and territories have been separated by the acts of settler states that established international borders without the free, prior and informed consent of the indigenous peoples affected.
9. To demand that the United States shall take no adverse action regarding the territories, lands, resources or people of indigenous nations without the free, prior and informed consent of the indigenous peoples affected.
10. To demand the immediate release of American Indian political prisoner, Leonard Peltier, U.S. Prisoner #89637-132, from U.S. federal custody.
Finally, we also remind all peoples, everywhere, that indigenous histories, political, cultural, environmental, medical, spiritual and economic traditions provide rich examples for frameworks that can offer concrete models of alternatives to the current crises facing the United States. We request that Occupy Wall Street actively utilize and integrate indigenous perspectives, teachers, and voices in its deliberations and decision-making processes.