Pioneering Western writer Bertha Muzzy Bower gained critical acclaim by bringing a unique female perspective to her tales of ranch life. In The Heritage of the Sioux, Bower brings a similarly empathic perspective to her fictionalized account of one of the most storied Native American tribes.
"It was held a distinct adventure back in the demure 1880s for a properly brought-up New England girl to open a day school in a primitive Sioux village," Elaine Goodale Eastman recalled in later years. With boundless energy and dedication she had set out to teach the white man's ways to the Sioux. The Indian women called her "little sister" as she entered wholeheartedly into village activities. She watched the emergence of the Ghost Dance religion, visited with Sitting Bull shortly before his death, and was at Pine Ridge during the last month of 1890—"a time of grim suspense." There she met her future husband, Dr. Charles Eastman, the agency physician and a mixed-blood Sioux. A short time later they shared in the heart-wrenching job of caring for the survivors of the Wounded Knee massacre.
2018 James Beard Award Winner: Best American Cookbook Named one of the Best Cookbooks of 2017 by NPR, The Village Voice, Smithsonian Magazine, UPROXX, New York Magazine, San Francisco Chronicle, Mpls. St. PaulMagazine and others Here is real food—our indigenous American fruits and vegetables, the wild and foraged ingredients, game and fish. Locally sourced, seasonal, “clean” ingredients and nose-to-tail cooking are nothing new to Sean Sherman, the Oglala Lakota chef and founder of The Sioux Chef. In his breakout book, The Sioux Chef’s Indigenous Kitchen, Sherman shares his approach to creating boldly seasoned foods that are vibrant, healthful, at once elegant and easy. Sherman dispels outdated notions of Native American fare—no fry bread or Indian tacos here—and no European staples such as wheat flour, dairy products, sugar, and domestic pork and beef. The Sioux Chef’s healthful plates embrace venison and rabbit, river and lake trout, duck and quail, wild turkey, blueberries, sage, sumac, timpsula or wild turnip, plums, purslane, and abundant wildflowers. Contemporary and authentic, his dishes feature cedar braised bison, griddled wild rice cakes, amaranth crackers with smoked white bean paste, three sisters salad, deviled duck eggs, smoked turkey soup, dried meats, roasted corn sorbet, and hazelnut–maple bites. The Sioux Chef’s Indigenous Kitchen is a rich education and a delectable introduction to modern indigenous cuisine of the Dakota and Minnesota territories, with a vision and approach to food that travels well beyond those borders.
This new adaptation of Dee Brown's multi-million copy bestseller, Bury My Heart at Wounded Knee, is filled with photographs and maps to bring alive the tragic saga of Native Americans for middle grade readers. Focusing on the Sioux nation as representative of the entire Native American story, this meticulously researched account allows the great chiefs and warriors to speak for themselves about what happened to the Sioux from 1860 to the Massacre of Wounded Knee in 1891. This dramatic story is essential reading for every student of U.S. history.
The Sicangu (burnt thighs) received their name when some of the Lakota peoples' legs were burned in a great prairie fire. The French later named them Brule, and two large groups of the band would be settled on two reservations, Rosebud and Lower Brule in South Dakota. Author Donovin Sprague examines the history of the Rosebud Sioux through a collection of photographs and personal family interviews.
"The Sioux Indians came into my life before I had any preconceived notions about them," writes Mari Sandoz about the visitors to her family homestead in the Sandhills of Nebraska when she was a child. These Were the Sioux, written in her last decade, takes the reader far inside a world of rituals surrounding puberty, courtship, and marriage, as well as the hunt and the battle.
A ledger book of drawings by Lakota Sioux warriors found in 1876 on the Little Bighorn battlefield offers a rare first-person Native American record of events that likely occurred in 1866–1868 during Red Cloud’s War. This color facsimile edition uncovers the origins, ownership, and cultural and historical significance of this unique artifact.
IKTOMI is a spider fairy. He wears brown deerskin leggins with long soft fringes on either side, and tiny beaded moccasins on his feet. His long black hair is parted in the middle and wrapped with red, red bands. Each round braid hangs over a small brown ear and falls forward over his shoulders. He even paints his funny face with red and yellow, and draws big black rings around his eyes. He wears a deerskin jacket, with bright colored beads sewed tightly on it. Iktomi dresses like a real Dakota brave. In truth, his paint and deerskins are the best part of him—if ever dress is part of man or fairy. Iktomi is a wily fellow. His hands are always kept in mischief. He prefers to spread a snare rather than to earn the smallest thing with honest hunting. Why! he laughs outright with wide open mouth when some simple folk are caught in a trap, sure and fast. He never dreams another lives so bright as he. Often his own conceit leads him hard against the common sense of simpler people. Poor Iktomi cannot help being a little imp. And so long as he is a naughty fairy, he cannot find a single friend. No one helps him when he is in trouble. No one really loves him. Those who come to admire his handsome beaded jacket and long fringed leggins soon go away sick and tired of his vain, vain words and heartless laughter. Thus Iktomi lives alone in a cone-shaped wigwam upon the plain. One day he sat hungry within his teepee. Suddenly he rushed out, dragging after him his blanket. Quickly spreading it on the ground, he tore up dry tall grass with both his hands and tossed it fast into the blanket. Tying all the four corners together in a knot, he threw the light bundle of grass over his shoulder. Snatching up a slender willow stick with his free left hand, he started off with a hop and a leap. From side to side bounced the bundle on his back, as he ran light-footed over the uneven ground. Soon he came to the edge of the great level land. On the hilltop he paused for breath. With wicked smacks of his dry parched lips, as if tasting some tender meat, he looked straight into space toward the marshy river bottom. With a thin palm shading his eyes from the western sun, he peered far away into the lowlands, munching his own cheeks all the while. "Ah-ha!" grunted he, satisfied with what he saw. A group of wild ducks were dancing and feasting in the marshes. With wings outspread, tip to tip, they moved up and down in a large circle. Within the ring, around a small drum, sat the chosen singers, nodding their heads and blinking their eyes.
Between 1876 and 1877, the U.S. Army battled Lakota Sioux and Northern Cheyenne Indians in a series of vicious conflicts known today as the Great Sioux War. After the defeat of Custer at the Little Big Horn in June 1876, the army responded to its stunning loss by pouring fresh troops and resources into the war effort. In the end, the U.S. Army prevailed, but at a significant cost. In this unique contribution to American western history, Paul L. Hedren examines the war’s effects on the culture, environment, and geography of the northern Great Plains, their Native inhabitants, and the Anglo-American invaders. As Hedren explains, U.S. military control of the northern plains following the Great Sioux War permitted the Northern Pacific Railroad to extend westward from the Missouri River. The new transcontinental line brought hide hunters who targeted the great northern buffalo herds and ultimately destroyed them. A de-buffaloed prairie lured cattlemen, who in turn spawned their own culture. Through forced surrender of their lands and lifeways, Lakotas and Northern Cheyennes now experienced even more stress and calamity than they had endured during the war itself. The victors, meanwhile, faced a different set of challenges, among them providing security for the railroad crews, hide hunters, and cattlemen. Hedren is the first scholar to examine the events of 1876–77 and their aftermath as a whole, taking into account relationships among military leaders, the building of forts, and the army’s efforts to memorialize the war and its victims. Woven into his narrative are the voices of those who witnessed such events as the burial of Custer, the laying of railroad track, or the sudden surround of a buffalo herd. Their personal testimonies lend both vibrancy and pathos to this story of irreversible change in Sioux Country.