Dakota Women's Work: Creativity, Culture, and Exile

Notes

Notes to Introduction 1. Bean, Eastman, Cloud Man, Many Lightnings; Diedrich, “‘A Good Man’ in a Changing World”; author’s interview with Lillian Beane and William Beane, Mar. 10, 2003, Flandreau, SD. 2. Meyer, History of the Santee Sioux, vii; Wilson and Taylor, Remember This!, 277, 4–5; Hoover, Sioux Country, 40–41. The Lakota Council Fires are the Oglala, They Scatter Their Own; the Sicangu, Burnt Thighs; the Mnikowaju, Planters Beside the Water; the Itazipco, Those With Bows; the Oohe Numpa, Two Kettle; and the Sihasapa, Black Feet. 3. Flute, Dakota Iapi, viii; Dakota historian Waziyatawin Angela Wilson, for instance, draws on Lakota sources to describe and explain Dakota practices and beliefs, as does Dakota anthropologist Barbara Feezor. See Wilson and Taylor, Remember This!, 277, and Feezor, “Mdewakanton Dakota Women.” 4. See McCrady, Living with Strangers, 168, and Meyer, History of the Santee Sioux, 10. 5. Richard W. Hill, Sr., “Epilogue: Art through Indian Eyes,” in Grimes, Uncommon Legacies, 235. 6. Viviane Gray quoted in Richard W. Hill, Sr., “Art of the Northeast Woodlands and Great Lakes,” in Grimes, Uncommon Legacies, 191. Berlo and Phillips maintain that no North American Native languages have a word for art: Native North American Art, 9. 7. Carol Berry, “Museum Focuses on Art Rather Than Artifacts,” Indian Country Today, Feb. 23, 2011, 40; see Roso¤, Tipi, for an example of this practice. For a summary of discussions surrounding Native arts, see Berlo and Phillips, Native North American Art, Chapter 1. notes 189 8. This phrase is borrowed from the title of an anthology of essays about collectors and the market for Native American art: Krech, Collecting Native America. On debates about tourist art, see David Wooley, “Contemporary Native American Traditional Arts: Comments on Traditional vs. Tourist Art and Gender Roles,” in On the Border; and Nancy Parezo, “Indigenous Art: Creating Value and Sharing Beauty,” in Deloria, A Companion to American Indian History, Ch. 12. 9. See Dippie, The Vanishing American; Dippie, Catlin and His Contemporaries. 10. For a discussion of oral tradition and Native American history, see Denetdale, Reclaiming Diné History, 34–40, and Wilson and Taylor, Remember This!, 277, 23–36. Material culture as a source for Native American history will be discussed in Chapter 1. Rebecca Kugel and Lucy Eldersveld Murphy, “Searching for Cornfields—and Sugar Groves,” in Kugel and Murphy, Native Women’s History in Eastern North America, xxxi. Notes to Chapter 1 1. Author’s interview with Illa Mackey, Nancy Mackey, and Edith Bickersta¤, Aug. 6, 2006, Niobrara, NE, and with Kenneth James, Sr., June 16, 2007, Flandreau, SD. 2. On cradleboards, see Hail and Ahtone, Gifts of Pride and Love; on spirit beings, see Philander Prescott, “The Dacotahs or Sioux of the Upper Mississippi,” in Schoolcraft , et al., Historical and Statistical Information (1847), 3:232–33. 3. Therese Thau Heyman, “George Catlin and the Smithsonian,” in Catlin, George Catlin and His Indian Gallery, 249–71. Catlin discusses how he came to own this object in his account of his travels across the continent, Letters and Notes, 132. The cradle is now in the National Museum of Natural History. 4. The portrayal of Dakota and other Native women by European and European American explorers, ethnographers, and others, and their marginalization by scholars are discussed in Rayna Green, “The Pocahontas Perplex: The Image of Indian Women in American Culture,” and David D. Smits, “The ‘Squaw Drudge’: A Prime Example of Savagism,” in Kugel and Murphy, Native Women’s History in Eastern North America, 7–49; Patricia C. Albers, “Introduction: New Perspectives on Plains Indian Women,” in Albers and Medicine, The Hidden Half, 280, 3–8; and Laura F. Klein and Lillian Ackerman, “Introduction,” in Klein and Ackerman, Women and Power in Native North America, 294, 3–9. 5. Johnson, “Notes on the Mdewakanton Bark House”; Raymond J. DeMallie, “Sioux Until 1850,” 724–25, and Patricia C. Albers, “Santee,” 763–67, in Sturtevant, Handbook of North American Indians. 6. Babcock, “Sioux Villages in Minnesota.” On Wabasha’s village, see Nilles, A History of Wapasha’s Prairie. On the yearly cycle of Dakota encampments, see Spector, What this Awl Means, 161, 67–77. 7. Pond, The Dakota or Sioux in Minnesota, 37–39, 45–48. 190 Notes to Pages 14–20 8. Pond, The Dakota or Sioux in Minnesota, 53–54. 9. Pond, The Dakota or Sioux in Minnesota, 26–27; Albers, “Santee,” 764. 10. McLaughlin, Myths and Legends...