October - Flandreau Santee Sioux Tribe

Transcription

FSST 2012 OCTOBER NEWSLETTER
Great Plains Tribal Chairmen’s Association Meeting
Held at Flandreau
Canwapa Ka’Kan Wi - October - the
moon when the leaves are shaken off
the trees by the cold winds.
Pictured above from l to r: Chairman Cyril “Whitey” Scott, Chairman John
Yellow Bird Steele & Chairman Tony Reider
Pictured above: FSST Secretary Leah
Fyten
The Great Plains Tribal
Chairmen’s Association Meeting
was held at Eastman Hall,
September 20th & 21st. The FSST
Executive was hosts for the
quarterly meeting. Tribal
President Tony Reider gave the
welcoming address to the Tribal
Chairmen
and
Tribal
representatives from SD, ND,
NE reservations and agencies
who also attended the event.
John Yellow Bird Steele, Oglala
Sioux Tribe was the emcee for
the meeting.
The FSST
Executive Committee and Tribal
Attorney Seth Pearman attended
the one day meeting.
Tribal Chairmen in attendance
were: Roger Trudell-Santee
Sioux Tribe of Nebraska, John
YellowBird Steele-Oglala Sioux
Tribe, Roger Yankton, Sr.-Spirit
Lake, ND, Kevin KecklerCheyenne River Sioux Tribe,
Robert Shepherd-Sisseton
Wahpeton Oyate, Thurman
Cournoyer-Yankton Sioux Tribe
and Cyril “Whitey” ScottRosebud Sioux Tribe.
Leah Fyten, FSST Tribal
Secretary took minutes for the
meeting and organization for Gay
Kingman, Secretary, who was
unable to attend the meeting.
The agenda included reports and
discussions: 1
Introductions, Tribal Leader
Reports, Bruce LoudermilkRegional Director for the Great
Plains Region reported on the
BIA, BIE and Budgets. Mr.
Loudermilk informed the
participants about the New
Information Technology (ITInformation Technology) and
what it will mean for Tribes, the
BIA Area Office and the
Department of Interior.
Brett Hoffman, from US Senator
Tim Johnson’s Office and
Jeannie Hovland, staff member
from Senator
John Thune’s Sioux Falls Office,
gave Congressional Legislative
Reports and made time for
questions and answers.
President John Steele and Mark
Van Norman-Attorney at Law
gave a report on Taxation using
phone conference. Other topics
up for discussion was the BIE,
Agriculture, Taxation and 2012
Budgets and the Pe’Sla Report.
Wayne Weston and Donna
Soloman from the Oglala Sioux
Tribe gave a presentation on
Emergency Management, FEMA
and Regional Strike Team.
There was a report and
discussions on the Corps of
Engineer’s proposal to charge
fees for Missouri River water
usage, and to set a date for a
Missouri River Water Summit to
discuss issues including
quantification.
The next meeting date and place
decided to meet when the Lakota
Nations
Invitational
Tournaments are held at Rapid
City, SD, in December.
The Flandreau Santee Sioux
Tribe, host Tribe, gave the
attendees gift bags. The morning
and afternoon break refreshments
and noon meals were catered by
the Royal River Casino.
Pictured above: Bryce In The Woods - Cheyenne River Sioux Tribe, Courtney Two Lance Oglala Sioux Tribe Cyndie Weddell, Roxee Johnson
Just a reminder to On and Off Reservation Tribal members:
Quoted from Section 19-3-2 of Tribal Gaming Ordinance
“Qualification for on Reservation Per-Capita Payments”
In order to fairly satisfy the needs of Tribal members who contribute to the advancement and selfdetermination of the Tribe by residing on the Flandreau Santee Sioux reservation within Moody
County, and to provide incentives to members to return to the reservation community to further
the advancement to Tribal self-determination and to enhance the reservation community socially,
economically and culturally.
Quoted from Section 19-3-4: INCARCERATED PERSONS. Any qualified members who is
incarcerated in a penal institution or otherwise pursuant to a conviction under any criminal law
for more than thirty (30) days shall lose qualified status. However, such member shall regain
qualified status upon his/her release from incarceration, provided he/ she thereafter satisfies the
definition of physical residence in Moody County
Submitted by: Per-Capita Committee
2
Flandreau Santee Sioux Tribe Newsletter
is a monthly publication by the
Flandreau Santee Sioux Tribe.
Editor: Carol Robertson
Assistant: Amber Allen
Digital photos, text on diskette
or other media is encouraged.
Deadline for submission of material is
NLT 5 work days before the end of each
month prior to
publication!
Flandreau Santee Sioux Tribe
Attn: Carol Robertson
P.O. Box 283
Flandreau, SD 57028-0283
or Call: 997-3891
carol.robertson@fsst.org
NOTICE OF DISCLAIMER:
In preparation of this newsletter, every
effort has been made to offer the most
current, correct, and clearly expressed
information possible. Nevertheless,
inadvertent errors in information may
occur. In particular but without limiting
anything here, the Flandreau Santee Sioux
Tribe (FSST) and its employees disclaim
any responsibility for typographical errors
and accuracy of the information that may
be contained in the Flandreau Santee
Sioux Tribe’s Newsletter. The FSST also
reserves the right to make changes at any
time without notice.
The information and data included in this
newsletter have been compiled by the
FSST Newsletter staff from a variety of
sources, and are subject to change without
notice. The FSST makes no warranties or
representations whatsoever regarding the
quality, content, completeness, or
adequacy of such information and data. In
any situation where the official printed
publications of the FSST differ from the
text contained in this newsletter, the
official printed documents take
precedence.
If inaccurate or otherwise inappropriate
information is brought to our attention, a
reasonable effort will be made to print a
correction in the next available newsletter.
We reserve the right to omit submissions
if it is felt that the content or subject matter
is inappropriate.
NEWSLETTER SUBMISSION
GUIDELINES:
All information submitted for inclusion in
the newsletter must be received NLT than
5 (five) working days before the first of
each calendar month. We cannot
guarantee inclusion of any submissions
after that date in that month’s newsletter.
Submissions must be made in typewritten
(or computer generated) format. They can
be submitted directly to Carol Robertson
in hardcopy, on disk or via email at:
carol.robertson@fsst.org
The FSST reserves the right to edit
submission for content and clarity when
appropriate. Additionally, submissions not
of a time sensitive nature may be delayed
for inclusion until subsequent newsletters.
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Flandreau man’s family connection to the US-Conflict
FLANDREAU — When Myron
Taylor encountered an Abraham
L i n c o l n
impersonator a
few years back at
the Pipestone,
Minn., Civil War
Days, the two
men had a lot to
discuss. Myron is
a
direct
descendant of
one of the Native
Americans the
real
Lincoln
pardoned in the
wake of the
Dakota Conflict
of 1862.
“I felt bad, because I’m confined
to a wheelchair, and you’re
supposed to stand in the presence
of the president, don’t you?”
recalled Myron about the
meeting, adding that a friend later
told him that, “Mr. Lincoln said
one of the most powerful
moments he’d had was meeting
a real survivor (of the pardon).”
Myron is the great-grandson of
Ocepiduta — his Christian name
was John Taylor — who lived in
the area between Redwood Falls,
Minn., and Morton, Minn., when
the 1862 uprising unfolded.
As part of its exhibit on the
conflict, the Minnesota State
Historical Society gives this
capsule of those 1862 events at
The fighting lasted six weeks.
Between 400 and 600 white
civilians
and soldiers
were killed.
T
h
e
number of
Dakota
killed in
battle is not
known.
Troops
under the
command
of former
Gov. Henry
Sibley were
sent
to
support Fort Ridgely and the
www.usdakotawar.org:
The U.S.-Dakota War of 1862 settlers, ultimately defeating the
followed years of broken treaties Dakota forces and bringing the
and promises to the Dakota war to a close by the end of
people combined with a September 1862.
burgeoning white population in After a trial by military tribunal,
the state. In August 1862, when 38 Dakota men were hanged in
late annuity payments and the Mankato on Dec. 26, 1862. It
refusal by agents and traders to remains the largest mass
release provisions found some execution in U.S. history. More
Dakota facing starvation, than 300 Dakota men had
factions attacked white initially been condemned to
settlements, the Lower Sioux death but President Abraham
Agency and Fort Ridgely in south Lincoln commuted all but 39 of
central and southwestern the sentences. Another was
Minnesota. A significant number reprieved at the last minute
of Dakota were against the war because of questions about the
testimony used to convict him.
and did not participate.
4
John Taylor was No. 29 on the
list of 300 condemned Native
Americans.
“When they tried them, it only
took them five minutes each,”
related Myron. “One of my
cousins says he has a (trial)
document that said (John Taylor)
heard there was some killing
going on at the agency, so he
grabbed his gun and went to
work.”
Although they were pardoned for
their actions in the conflict, the
Native Americans whose lives
were spared were exiled from
Minnesota.
“So he came here to Flandreau,”
explained Myron. “They were
one of the first 11 families who
came here in the winter of 1871.
They offered him homestead
land, so he took up a homestead
here.”
Myron’s grandfather, Joseph
Taylor, was only 4 years old when
they settled in Flandreau. Joseph
eventually became a Christian
missionary who traveled through
South Dakota and Minnesota.
“He went out to Wounded Knee
in 1890 to help with Ghost Dance
religion out there,” Myron said.
“He was one of four ministers in
the church at Wounded Knee.”
Starting in 1900, Joseph Taylor
also became a famous pipemaker
and figure at the Pipestone
quarries, now part of the
Pipestone National Monument.
He was known as “Indian Joe,”
and one of the quarries is named
after him.
Although he never knew his
grandfather — Joseph died in
1937 — Myron has always been
proud of his family’s legacy. But
the connection to the Dakota
Conflict was something his
family never talked about. Myron
would have to uncover that bit of
history on his own.
“I worked for the National Park
Service, was a park ranger, and I
worked at Pipestone National
Monument, and they had a library
there,” Myron explained. “I
started reading some of the books
when I wasn’t doing anything,
and there were (a lot of books)
that dealt with 1862. So I became
interested in what happened
there, and so we visited some of
the places over there (the Lower
Sioux Agency near Redwood
Falls) and realized I was related
to people in Morton. That’s when
I found out about my greatgrandfather.”
The Taylor family’s reluctance to
discuss the events of 1862 was
not unusual among Native
Americans, according to Myron.
“A lot of it has been suppressed,”
Myron reflected. “Minnesota was
not very proud of what happened,
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and the family felt the same way.
They didn’t want anyone to know
about it. My grandmother told my
mother to raise her kids in the
white world, because it was
better off if you weren’t Native
American. Course, it was the
same with other cultures. The
Germans (immigrants) didn’t
want you to be German during
World War II. They want you to
be American.”
Myron is proud to be American
and Native American. Born in
Flandreau, he graduated from
Flandreau High School and
attended Southern State Teachers
College in Springfield. He and
his brother, Lee, both served in
the military during the Vietnam
War, following in their father’s
footsteps.
“My mother was French and
Cree, and they met during World
War II, in Camp Carson in
Colorado. Dad was based in the
hospital there, and she worked in
the canteen,” explained Myron.
“My dad was a code talker. He
used the Dakota language in the
invasion of New Guinea. He
didn’t talk about it much, but
when he did, he told some good
ones. My mom was the one who
mostly told the stories — the
stories he told her.”
Like many other veterans of the
era, Myron’s military service
took its toll both physically and
psychologically. After he
returned stateside, he was in a car
accident while out with some
other Vietnam veterans and lost
his leg.
Myron’s work career has
included driving truck all across
the United States and the
aforementioned stint as a park
ranger at Pipestone National
Monument.
“I also worked at the Grand
Canyon for two years,” he added.
“I got homesick and came
home.”
But the endeavor of which he is
probably most proud is the family
trade — pipe making. Myron is
a fifth-generation pipe carver.
“I’ve been doing it most of my
life,” he said. “I can take and
make a nice pipe in under two
hours. Some of the more
elaborate pipes take a lot longer.
I sell them through the Pipestone
Indian Shrine Association, which
is associated with the National
Park Service.”
With an interest in the Civil War,
Myron is a gun collector,
specializing in military weapons
and the gear that goes with them.
He also has an affinity for
motorcycles.
“I ride Harley Davidson
motorcycles,” he said. “I’ve built
four of them. I ride with a side
car, a 2003 Springer Softail
Harley Davidson with a side car.
I put the wheelchair in the side
car, which is a special side car
that I made myself. I just put it in
the side car, and away I go.”
Home for Myron is now an
apartment in Flandreau, and his
brother and sister live in the same
complex. He has two sons — an
electrician and a sound
technician — and eight
grandchildren.
“They’re pretty proud of their
heritage, too,” Myron said about
his family.
Events over the last couple of
weeks have given Myron much
reason to reflect on his heritage.
He participated in last week’s
“Legacy of Survival” welcome
home walk from Flandreau
across the state border to the
sacred quarry at Pipestone
National
Monument
in
commemoration of the U.S.Dakota conflict. Today, he will
attend the 75th anniversary
events at Pipestone National
Monument.
“It’s a special place,” he said
about the monument, adding that
his father was born in a teepee
on the monument grounds. “I
can’t even describe how special
it is. I spent most of life there, I
think. I know much of the history
of the area, and I like to think I
was the best interpreter there.”
Through both good and bad,
Myron’s family history is
intertwined with the history of
the region and the nation.
“There’s just so much history, a
guy can’t digest it all.”
Section 19-3-3: Exception from Physical Residency.
Members who are physically residing in Moody
County immediately prior to pursuing military
service, government employment, higher education,
temporary employment or have an illness or
physical disability that requires the physical
residence requirement. Members who request an
exemption for military service, government
employment, temporary employment or higher
education must have been residing in Moody County
for one (1) year immediately prior to requesting such
exemptions (Amended by Res. 97-08 and further
amended on March 22, 1999 by Resolution 99-26.)
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Social Security Administration Issues Ruling on the Trust
Payouts
Thursday, August 23rd, 2012 • Filed Under: Law | Trust • More on: per caps, ssa, Utah, ute
Tribal members who receive a share of a trust fund settlement won’t lose Social Security or Medicare
benefits under a recent ruling from the Social Security Administration.
A total of 41 tribes reached settlements with the Obama administration totaling more than $1 billion.
Some tribes are sharing the money with their members on a per capita basis but it was unclear whether
Social Security or Medicare benefits would be affected.
So the Ute Tribe of Utah asked SSA to determine whether accepting a per capita payment would affect
eligibility for Supplemental Security Income (SSI) and Medicare Part D Extra Help. An emergency
message issued in June clarified the issue for all 41 tribes, plus three more that reached settlements.
“I am very pleased that we have been able to secure this decision for the benefits of our tribal members,
who will no longer have to worry about losing their Social Security or Medicare benefits as a result of
the per capita distribution of these monies from the tribe’s mismanagement case,” Chairwoman Irene
Cuch said in a press release. “This is a huge relief for our Tribe and all the tribes that have reached a
settlement and provided it to their members.”
“The Social Security Administration decision is a tremendous victory for all Tribes who have settled or
will settle trust mismanagement cases with the United States and relieves the most vulnerable tribal
members that receive assistance from federal need-based programs from the worry that accepting a
one-time distribution would deprive them of crucial, sometimes live-saving, medical and income
benefits,” added Cuch.
After receiving its settlement, the tribe distributed the money to its 3,200 members. The amount of the
settlement has not been disclosed.
The tribe was represented by Fredericks Peebles & Morgan.
TRIBES THAT HAVE ENTERED INTO SETTLEMENT AGREEMENTS OF TRIBAL
TRUST CASES:
Assiniboine and Sioux Tribes
of the Fort Peck Reservation
Bad River Band of Lake
Superior Chippewa Indians
Blackfeet Tribe of the Blackfeet
Indian Reservation
Bois Forte Band of Chippewa
Cachil Dehe Band on Wintun
Indians of the Colusa Rancheria
Chippewa Cree Tribe of the
Rocky Boy’s Reservation
Coeur d’Alene Tribe
Confederated Salish and
Kootenai Tribes
Confederated Tribes of Siletz
Indians
Confederated Tribes of the
Colville Reservation
Confederated Tribes of the
Goshute Reservation
Crow Creek Sioux Tribe
Eastern Shawnee Tribe of
Oklahoma
Hualapai Indian Tribe
Kickapoo Tribe of Kansas
Lac Courte Oreilles Band of
Lake Superior Chippewa
Indians
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Lac du Flambeau Band of Lake
Leech Lake Band of Ojibiwe
Lower Brule Sioux Tribe
Makah Indian Tribe of the
Makah Reservation
Mescalero Apache Tribe
Minnesota Chippewa Tribe
Nez Perce Tribe
Nooksack Indian Tribe
Northern Cheyenne Tribe of
Indians
Omaha Tribe of Nebraska
Passamaquoddy Tribe of Maine
Pawnee Nation
Prairie Band of Potawatomi
Nation
Pueblo of Zia
Quechan Tribe of the Fort
Yuma Reservation
Red Cliff Band of Lake
Rincon Luiseno Band of
Indians
Rosebud Sioux Tribe
Round Valley Indian Tribes
Salt River Pima-Maricopa
Indian Community
Santee Sioux Tribe of Nebraska
Sault Ste. Marie Tribe
Shoshone-Bannock Tribes of
the Fort Hall Reservation
Soboba Band of Luiseno
Indians
Spirit Lake Dakotah Nations
Spokane Tribe of Indians
Standing Rock Sioux Tribe
Stillaguamish Indian Tribal
Community
Summit Lake Paiute Tribe
Swinomish Indian Tribal
Community
Te-Moak Tribe of Western
Shoshone Indians
Tohono O’odham Nation
Tulalip Tribes
Tule River Indian Tribe
Ute River Tribe of the Uintah
and Ouray Reservation
Ute Mountain Ute Tribe
Winnebago Tribe of Nebraska
The Indian Creed
1. There is one Great Spirit, the
Creator and Ruler of all things,
to whom we are responsible. He
is eternal, invisible, omniscient,
omnipotent, and unportrayable.
In and through Him all beings
live and move; to Him all
worship and allegiance are due;
from Him all good things come.
Him we must approach with
reverence; His favor may be won
by prayer, by sacrifice, and a
kindly life; knowledge of him, by
discipline, by fasting, and by
lonely vigil; and with that
knowledge will come His
Guidance. He is impersonal; yet
at times inspiring or entering
personally into animals, birds,
clouds, rain, mountains, men or
things. Under Him are many
lesser spirits
3. Having attained to high
manhood, he must consecrate
that manhood to the service of his
people. He must, above all, be a
good provider for his family, a
brave protector, a kind and
helpful neighbor, and ever ready
to defend his family, his camp,
or his Tribe from a foreign foe.
4. The Soul of the man is
immortal. Whence it came into
this world or whither it goes
when it departs, he does not
know. But when his time comes
it die, he should remember that
he is going on to the next world.
What the next life contains for
him, he has no means of
ascertaining. Nevertheless, he
should not approach it with fear
and trembling, repenting and
weeping over such things as he
2. Having arrived on this earth, has left undone, or such things
the first duty of man is the as he should not of done. He
attainment of perfect manhood, should rest assured that he has
which is the just development of done his best with the gifts and
every part and power that go to the limitations that were his, and
make a man, and the fullest that his condition there will be
reasonable enjoyment of the governed by his record and his
same. He must achieve manhood behavior here. Therefore, let him
in the Body way, the Mind way, sing his Death Song, and go out
the Spirit Way, and the Service like a hero going home.
way.
Source: The Gospel of the
Redman
8
The Dakota War of 1862, refuges in Canada
By Kathy Henderson
It is well known that in the
aftermath of the U.S.-Dakota
War of 1862 when the Dakota
people were being rounded up
and confined at Fort Snelling,
some chiefs fled with their bands
into the Dakota Territory and
Canada. And in most history
books, that’s where the story ends
- at the Canadian border.
But the often-overlooked story
about what happened on the other
side of the 49th parallel deserves
telling, for it comes with ancient
silver medals and an amazing
account of refugee status based
on oaths of perpetual obligation
made to the Dakota people a half
century before. As Minnesotans
commemorate the 150th
anniversary of the U.S.-Dakota
War of 1862, it took a visit to the
Manitoba Museum in Winnipeg,
Manitoba Canada to spotlight
this little-known chapter of
Dakota history.
The sign in the museum’s
Grassland Gallery exhibit area
simply states: “Following the
Sioux Uprising in Minnesota in
1862, many Dakota families
moved north into British
territory. In recognition of their
longstanding allegiance to the
British Crown, they were granted
reserve lands beginning in 1874,
although they did not sign
treaties. By the mid-1870s, there
were over 1,000 Dakota living in
camps near Portage la Prairie,
along the Assiniboine River, at
Oak Leaf and near Fort Ellice.”
What! Canadian Dakotas.
Allegiance to the British Crown!
How did all this happen?
The Dakota people have had a
long history of crisscrossing the
border and had at various times
since 1821 established trading
relationships with the Hudson
Bay Company (HBC) at Fort
Garry. Fort Garry was not a
military post, but a fur trading
post near the confluence of the
Red and Assiniboine rivers,
where Winnipeg, Manitoba, is
located today.
However, this time the arrival of
the Dakota at the fort was
different. In the aftermath of the
U.S.-Dakota War of 1862, the
Dakotas came to Forth Garry as
refugees, not trading partners,
and they arrived with silver
medals that displayed the image
of King George III and claims to
sanctuary based on promises
made to their forefathers for their
allegiance and service to the
British during the War of 1812.
“The British told his people
whenever they should get into
trouble with the Americans, they
only had to come, and the folds
of the red flag of the North would
wrap around them round, and
preserve them from their
enemies,” proclaimed Little
Crow on May 29, 1863, to HBCappointed Governor Alexander
Dallas.
Various historical reports and
memoirs give a variety of dates,
9
leadership names, and number of
Dakotas who sought refugee at
Fort Garry, but it is generally
reported that the first delegation
of Dakotas crossed the border to
reach Fort Garry in December
1862. The 80 men and four
women, who represented the 600
people who were camped at
Devil’s Lake (present day North
Dakota) were described as
arriving weary and half-starved
to an anxious and apprehensive
reception. HBC-appointed
Governor Alexander Dallas and
the Red River settlers had only
heard the news of the “Minnesota
Massacre” just three weeks prior.
The Dakota delegation was given
food, supplies, and gifts, but not
the ammunition they requested.
The HBC officials and settlers
were clearly relieved when the
delegation left to return to their
winter camp.
While the HBC authorities,
settlers, and even the local
Ojibwe and Matis living around
the fort would have preferred that
the Dakotas did not return, they
continued to arrive.
As the Minnesota military
increased
its
“Punitive
Expedition” pursuit into the
Dakota Territory, more Dakota
bands - under the leadership of
such notable chiefs as Standing
Buffalo, Shakpenda (Little
Shakopee/Little
Six),
Wakanozhanzhan (Medicine
Bottle), Waanatan, The Leaf, and
Turning Thunder - sought refuge
at Fort Garry, attributing ‚”strong
medicine” to the line of the 49th
parallel boundary because it had
the power to stop the military
pursuing them.
Standing Buffalo, leader of the
Sisseton-Santee Dakota band,
displayed 16 King George III
silver medals when he and Chiefs
Waanatan, The Leaf, and Turning
Thunder arrived at the fort in late
August 1864 with 350 lodges
(3,000 Dakota people). They
were described as a destitute
group following the destruction
of their supplies by General
Sully’s forces at Killdeer
Mountain in July where the
soldiers had “burned between
1,500 and 1,800 lodges, 200 tons
of buffalo meat and dried berries,
clothes and household utensils,
tipi poles, travois, and piles of
tanned hides. With bayonets, they
punctured camp kettles, buckets,
and pails,” reports the Historical
Society of North Dakota website.
By midsummer of the following
year, approximately 680 lodges
were scattered at various points
to the west of Fort Garry.
Although the Dakota were safe
from Minnesota and U.S.
military pursuit, life for them in
the land controlled by the Hudson
Bay Company, and later the
Dominion of Canada/Province of
Manitoba (1870), did not come
with a happily-ever-after ending.
Over the years, they experienced
many of the same challenges and
prejudicial treatment as their
Minnesota relations, including
residential schools, adverse
government policy, racism, loss
of culture, poverty, alcoholism
and substance abuse.
Additionally, from the time they
were settled on “reserves” in
1873 (reserves, not reservations,
because they were refugees, not
treaty Indians, the Indian Act)
until just about the turn of the
century, the Dakota population
steadily declined. From a
population of 1,450 in 1875, the
lowest population point was in
1899, when the totaled dropped
to 897. The population decline
was attributed to disease and
epidemics, meager living
conditions, and an extraordinary
low birth rate. Gradually, the
population increased: 903 in
1904, 917 by 1916, and 1,922
by1964.
Today, Manitoba is still home to
the descendents of the Dakotas
from Minnesota who originally
sought refuge at Fort Garry.
According to the 2006 Census,
there were 2,850 persons in
Manitoba who indicated they
were one of the eight Dakota First
Nations: Birdtail Sioux, Dakota
Plains, Canupawakpa Dakota
First Nation, Sioux Valley
Dakota Nation, Dakota Tipi,
Wahpeton Dakota Nation,
Whitecap Dakota First Nation,
and Standing Buffalo Nation.
Although the Canadian Dakota
are regarded as part of Canada’s
First Nation community, they are
viewed as American refugees,
historic wards of the federal
government, and still do not have
the same land and rights as the
10
treaty aboriginal groups.
Establishing treaty rights remains
a point of contention between the
Canadian Dakotas and the
Canadian government to this day.
In 2009, the Canadian
government offered the Canadian
Dakotas $60 million to abandon
their efforts to obtain treaty
rights. The Dakotas unanimously
rejected the offer, countering that
by even making such an offer, it
proved that Canada recognized
the legitimacy to their longstanding claim to treaty rights
and land title.
Take the occasion of this 150th
commemorative year to
rediscover the historic stories of
the U.S.-Dakota War of 1862 that
begin at the 49th parallel.
ATTENTION
In recent months the
Hotel has experienced
numerous damages in
guest
rooms.
Consequently, a $50.00
security deposit is
required of cash/checkpaying guests who stay
at the Hotel. At checkout, housekeeping will
inspect the room, if
there are no damages,
the guest will be
refunded their security
deposit.
-FSST EXECUTIVE
COMMITTEE
11
Hemorrhagic Disease of White-tailed Deer
Hemorrhagic disease (HD) is the
most important viral disease of
white-tailed deer in the United
States, and occurs over a large
part of the country although the
frequency and severity of
outbreaks vary
regionally. The
disease
is
caused
by
r e l a t e d
obiviruses
(Reoviridae) in
the epizootic
hemorrhagic
disease (EHD)
and bluetongue
(BT)
virus
serogroups.
B e c a u s e
clinical disease
produced by
EHD and BT virus is
indistinguishable, the general
term “hemorrhagic disease often
is used when the specific
causative virus is unknown. The
EHD and BT viruses are
transmitted by biting flies, and
HD occurs seasonally in late
summer and fall (approximately
late July through November).
17) were known to be present in
North America. However,
multiple EHDV and BTV
subtypes have been associated
with HD more recently and one
subtype in particular, EHDV-6
temperatures in late fall affects
vector populations and usually
brings a sudden end to
hemorrhagic disease outbreaks.
How the viruses persist through
the winter when midges are not
active is not
c l e a r .
However, it is
believed that
in areas with a
mild climate,
v e c t o r
populations
may remain
active and
locally support
year-round
v i r u s
transmission.
Susceptible
continues to be detected regularly
during HD outbreaks in deer.
Wildlife Hosts
Although EHDV and BTV are
The Vectors
infectious to a wide range of wild
ruminants, susceptibility varies
The viruses that cause HD are among species. Clinical disease
transmitted by biting flies in the due to EHDV has been reported
genus Culicoides sonorensis in white-tailed deer, mule deer,
although other Culicoides bighorn sheep, elk and
species may play a role in local pronghorn, and clinical disease
transmission in certain regions, due to BTV has been report in
Causative Agents
such as C.insignis along the Gulf these species, as well as in blackCoast. These flies are commonly tailed deer. Infections in these
Deer die-offs consistent with HD known as biting midgets but also wild ruminants can range from
were noted as early as 1886, and are called sand gnats, sand flies, mild or no disease to episodes of
EHD virus (EHDV) and BT virus no see-ums, and punkies. The high mortality. Antibodies or
(BTV) isolations from infected seasonal
occurrence
of virus also have been detected in
deer were first reported in 1955 hemorrhagic disease coincides bison and mountain goats;
and 1968, respectively. Prior to with periods of biting midge however, these infections were
2004, only two subtypes of abundance. The onset of freezing not associated with disease. In
EHDV (EHDV-1 and 2) and five
the Southeast, mild infections in
subtypes of BTV (2, 10, 11, 13
white-tailed deer are common
12
and are evidenced only by
mouths, and reproductive
antibodies to the viruses in serum
problems. Less is known about
of normal, healthy deer.
EHDV in cattle. EHDV has been
isolated from sick cattle, and
Livestock Implications
surveys have shown that cattle
often have antibodies to this
Past observations have revealed
virus, indicating that cattle often
that simultaneous infections
have antibodies to this virus,
sometimes occur in deer, cattle,
indicating frequent exposure.
and sheep. If the vector and virus
Domestic sheep are generally
are present in the vicinity, both
unaffected by EHDV, but BTV
deer and livestock are at risk of
can cause severe disease similar
infection. While the significance
to that in deer. Hemorrhagic
of EHDV and BTV to whitedisease can have severe impacts
tailed deer is established, the
in captive white tailed deer,
importance of these agents to
especially in animals translocated
domestic livestock is more
from northern to endemic areas
difficult to assess. Most BTV
in the southern United States.
infections in cattle are
Vaccines are not currently
subclinical; however, a small
available and have not been
percentage of animals can
tested in white tailed deer.
develop fever, lameness, sore
HOMECOMING PICTURES
13
Control and Prevention of
Hemorrhagic Disease
At Present, there are no wildlife
management tools or strategies
available to prevent or control
hemorrhagic disease. Although
die-offs or control hemorrhagic
disease. Although die-offs of
whitetails due to hemorrhagic
disease often cause alarm, past
experiences have shown that
mortality will not decimate local
deer populations and that the
outbreak will be curtailed by the
onset of cold weather. Livestock
owners who suspect EHDV or
BTV infections should seek
veterinary assistance to get
disease diagnostics and
supportive care for their animals.
The Soldier Who Wouldn’t Quit
Article #81, written by Alan Bellows
On December 17, 1944, the
Japanese army sent a twenty-three
year old soldier named Hiroo Onoda
to the Philippines to join the Sugi
Brigade. He was stationed on the
small island of Lubang,
approximately seventy-five miles
southwest of Manila in the
Philippines, and his orders were to
lead the Lubang Garrison in
guerrilla warfare.
As Onoda was departing to begin
his mission, his division
commander told him, “You are
absolutely forbidden to die by your
own hand. It may take three years,
it may take five, but whatever
happens, we’ll come back for you.
Until then, so long as you have one
soldier, you are to continue to lead
him. You may have to live on
coconuts. If that’s the case, live on
coconuts! Under no circumstances
are you to give up your life
voluntarily.” It turns out that Onoda
was exceptionally good at following
orders, and it would be 29 years
before he finally laid down his arms
and surrendered.
In February of 1945, just a couple
months after Onoda arrived on
Lubang, the Allied forces attacked
the island, and quickly overtook its
defenses. As the Allies moved
inland, Onoda and the other
guerrilla soldiers split into groups
and retreated into the dense jungle.
Onoda’s group consisted of himself
and three other men: Corporal
Shoichi Shimada, Private Kinshichi
Kozuka, and Private Yuichi Akatsu.
They survived by rationing their
rice supply, eating coconuts and
green bananas from the jungle, and
occasionally killing one of the
locals’ cows for meat.
It was upon killing one of these
cows that one of the soldiers found
a note some months later. It was a
leaflet left behind by a local
resident, and it said, “The war ended
on August 15. Come down from the
mountains!” The Japanese guerrilla
soldiers scrutinized the note, and
decided that was an Allied
propaganda trick to coax them out
of hiding. It was not the only
message they encountered; over the
years, fliers were dropped from
planes, newspapers were left, and
letters from relatives with photos.
Each attempt was viewed by the
soldiers as a clever hoax
constructed by the Allies.
The
Lubang
Islands,
PhilippinesOnoda and his men lived
in the jungle for years, occasionally
engaging in skirmishes and carrying
out acts of sabotage as part of their
guerrilla activities. They were
tormented by jungle heat, incessant
rain, rats, insects, and the occasional
armed search party. Any villagers
they sighted were seen as spies, and
attacked by the four men, and over
the years a number of people were
wounded or killed by the rogue
soldiers.
In September of 1949, over four
years after the four men went into
hiding, one of Onoda’s fellow
soldiers decided that he had had
enough. Without a word to the
others, Private Akatsu snuck away
one day, and the Sugi Brigade was
reduced to three men. Sometime in
1950 they found a note from Akatsu,
14
which informed the others that he
had been greeted by friendly troops
when he left the jungle. To the
remaining men, it was clear that
Akatsu was being coerced into
working for the enemy, and was not
to be trusted. They continued their
guerrilla attacks, but more
cautiously.
Three years later, in 1953, Corporal
Shimada was shot in the leg during
a shootout with some fishermen.
Onoda and Kozuka helped him back
into the jungle, and without any
medical supplies, they nursed him
back to health over several months.
Despite his recovery, Shimada
became gloomy. About a year later,
the men encountered a search party
on a beach at Gontin, and Shimada
was fatally wounded in the ensuing
skirmish. He was 40 years old.
For nineteen years, Onoda and
Kozuka continued their guerrilla
activities together, living in the
dense jungle in make-shift shelters.
Every now and then they would kill
another cow for meat, which
alarmed the villagers and prompted
the army to embark on yet another
unsuccessful search for the men.
The two remaining soldiers
operated under the conviction that
the Japanese army would eventually
retake the island from the Allies,
and that their guerrilla tactics would
prove invaluable in that effort.
Nineteen years after Shimada was
killed, on October of 1972, Onoda
and Kozuka had snuck out of the
jungle to burn some rice which had
been collected by farmers, in an
attempt to sabotage the “enemy’s”
food supply. A Filipino police patrol
spotted the men, and fired two
shots. 51-year-old Kozuka was
killed, ending his 27 years of hiding.
Onoda escaped back into the jungle,
now alone in his misguided mission.
News of Kozuka’s death traveled
quickly to Japan. It was concluded
that since Kozuka had survived all
those years, then it was likely that
Lt. Onoda was still alive, though he
had been declared legally dead
about thirteen years earlier. More
search parties were sent in to find
him, however he successfully
evaded them each time.
But in February of 1974, after
Onoda had been alone in the jungle
for a year and a half, a Japanese
college student named Norio Suzuki
managed to track him down.
When Suzuki had left Japan, he told
his friends that he was “going to
look for Lieutenant Onoda, a panda,
and the abominable snowman, in
that order.” Onoda and Suzuki
became fast friends. Suzuki tried to
convince him that the war had
ended long ago, but Onoda
explained that he would not
surrender unless his commander
ordered him to do so. Suzuki took
photos of the two of them together,
and convinced Onoda to meet him
again about two weeks later, in a
prearranged location.
When Onoda went to the meeting
place, there was a note waiting from
Suzuki. Suzuki had returned to the
island with Onoda’s one-time
superior officer, Major Taniguchi.
When Onoda returned to meet with
Suzuki and his old commander, he
arrived in what was left of his dress
uniform, wearing his sword and
carrying his still-working Arisaka
rifle, 500 rounds of ammunition,
and several hand grenades.
Major Taniguchi, who had long
since retired from the military and
become a bookseller, read aloud the
orders: Japan had lost the war, and
all combat activity was to cease
immediately. After a moment of
quiet anger, Onoda pulled back the
bolt on his rifle and unloaded the
bullets, and then took off his pack
and laid the rifle across it. When the
reality of it sunk in, he wept openly.
By the time he formally surrendered
to Philippine President Ferdinand
Marcos in 1974, Onoda had spent
twenty nine of his fifty two years
hiding the jungle, fighting a war that
had long been over for the rest of
the world. He and his guerrilla
soldiers had killed some thirty
people unnecessarily, and wounded
about a hundred others. But they
had done so under the belief that
they were at war, and consequently
President Marcos granted him a full
pardon for the crimes he had
committed while in hiding.
He returned to a hero’s welcome in
Japan, but found himself unable to
adjust to modern life there. He
received back pay from the
Japanese government for his
twenty-nine years on Lubang, but
it amounted to very little. He
recorded his story as a memoir,
entitled “No Surrender: My ThirtyYear War,” then moved to Brazil for
a calm life of raising cattle on a
ranch.
In May of 1996, Hiroo Onoda
returned to Lubang, and donated
$10,000 to the school there. He then
married a Japanese woman, and the
two of them moved back to Japan
to run a nature camp for kids, were
Onoda could share what he learned
about
survival
through
resourcefulness and ingenuity.
Reportedly, Onoda is still alive in
Japan today.
The Legend of the Pipestone
There may be as many legends
about our sacred pipestone as
there were tribes, who in ancient
times, made their annual
pilgrimages to the holy ground at
the stone quarry located near
what is now the town of
Pipestone, Minn.
These Natives peoples trekked
over long and arduous trails to
rendezvous with others at the
great encampment described as
the gathering of nations.
They came not only to dig the
precious stone, but also to be
blest in an experience of spiritual
renewal and religious reawakening. According to ancient
custom, prayers of thanksgiving
were always offered at the
digging site to our Mother Earth
for her generous and selfish gifts
to all mankind and to honor her
as the sustainer of life.
The beautiful area surrounding
the quarry has always been
regarded by all natives as a sacred
haven of peace and friendship.
Indeed, the name “Dakota”
derives its roots from the word,
“wodakota.”
Hence, an alliance of a great
nation of people, the DakotaLakota-Nakota confederacy.
Within this powerful confederacy
15
existed many distinct groups
designated as council fires,
including the “Oceti Sakowan”
of the Seven Council Fires.
These
members
called
themselves an alliance of the
people of peace and friendship.
One legend told to me by my
beloved grandfather when I was
still a small boy accompanying
him in his travels horse and
wagon describes how the
Dakotas acquired their name.
Slain warriors of the 1862
Minnesota conflict were
mysteriously transformed into
spirits (nagi tompi) and returned
to the Sanctuary of peace at the
digging-site
called
“Cannomoke.” Blood from their
wounds flowed to the ground and
stained the layers of stone. Soon
mourning widows arrived on the
scene to weep for their loved
ones at the sacred place. Their
tears diluted the crimson blood
of our martyrs would rise a great
nation of people to be known as
the “Oyate Duta” of the Red
Nation.
Perhaps it is not coincidental, but
prophetic that Chief Little
Crow’s Dakota name was
“Taoyate Duta” or His Red
Nation.
To this day, native people believe
pipes made from the blood of our
martyrs when used in religious
rites become the means of direct
communications
with
Wakantanka, the Great Spirit,
and Creator Grandfather. Before
the beginning of any native
religious ritual, intercessory
prayers are offered, addressing
the Four Directions as well as our
Mother Earth.
In the historical traditions of our
people, specially designated
pipes were used to negotiate
peace initiatives and agreements.
These were often referred to as
peace pipes by others.
Other pipes made from the same
stone do not bear any religious
significance since they are used
only socially for relaxation and
enjoyment.
The prophecy of the spirit
messenger is being fulfilled today
for despite all the efforts to
exterminate our people from the
face of the earth, the Oyate Duta
continues to flourish with
increasing strength, dignity and
determination. Ho, hecetu yelo.
– Sid H. Byrd
September FSST Employee Birthday Party!!!
Pictured above: Carol Robertson
Pictured above: Celeste Honomichl
Pictured above: Gayle Soward
On September 5th an employee
birthday luncheon was held for
those FSST Employees with
Birthdays in September in the
Tribal Conference Room. The
lunch was catered by the Royal
River Casino with a delicious
cake from the Grace Moore
Senior Citizens.
Those
employees
whom
were
celebrating their birthdays were
treated to a game of Plinko!!!
Mark Allen - $100, Carol
Robertson - $75, Gayle Soward
- $100, Leah Fyten
- $75, Celeste
Honomichl - $75,
Gina Williams $30. Thank you to
the
FSST
E x e c u t i v e
Committee for
providing
the
luncheon and to
Laura Rederth for
organizing.
Pictured above: Gina Williams
16
17
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Parent/Teacher Conference!!!
Parent/Teacher Conferences are Thursday, October 4th from 4:00 – 8:30 p.m. and Friday, October 5th
from 7:30 – 10:00 a.m. Middle school and high school have a “come and go” schedule whereas the
elementary has specific scheduled conference times for each student. Parent involvement is critical to
the success of each student, so please make every effort to attend parent/teacher conferences. Your
support is appreciated!
A 2nd and 4th grade classroom are piloting the use of iPads this school year. This is an exciting
adventure for our school, and we look forward to monitoring the progress of this program with hopes to
expand it in future school years. Pictured are 2nd grader Liliana LoneBear and 4th grader Christian
Renville.
Just a reminder to On and Off Reservation Tribal members:
Quoted from Section 19-3-2 of Tribal Gaming Ordinance
“Qualification for on Reservation Per-Capita Payments”
In order to fairly satisfy the needs of Tribal members who contribute to the advancement and selfdetermination of the Tribe by residing on the Flandreau Santee Sioux reservation within Moody
County, and to provide incentives to members to return to the reservation community to further
the advancement to Tribal self-determination and to enhance the reservation community socially,
economically and culturally.
Quoted from Section 19-3-4: INCARCERATED PERSONS. Any qualified members who is
incarcerated in a penal institution or otherwise pursuant to a conviction under any criminal law
for more than thirty (30) days shall lose qualified status. However, such member shall regain
qualified status upon his/her release from incarceration, provided he/ she thereafter satisfies the
definition of physical residence in Moody County
Submitted by: Per-Capita Committee
19
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21
Happy Birthday to Lee & Myron Butch Taylor!!!
Pictured above: Lee & Myron “Butch” Taylor at the Sioux Falls Zoo.
Love, Betty
1st Presbyterian Church Halloween Party!!!!
Pictured above: Myron “Butch”
Taylor
Happy Birthday Dad!!!
Can anyone name those in the picture?
Pictured above: Sam Allen
GUESS WHO!!!
<<<<<<<<<<<<<<<<<<<<<<<
22
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In Loving memory of Alice Elizabeth Redwing Carufel
Flandreau Santee Dakota
Pictured above: Alice Elizabeth Redwing
Carufel - Wambidi Waste Wi “Good Eagle
Woman”
Pictured above: Beverly Wakeman, the late Alice
Carful, Juanita Nesji, & Robert “Bobby” Redwing
Tough Ol’ Injun
Full-blooded sailor
Her Navy circled the shores of the enemy with dignity, Songs of
honor
Dakota, a Good Eagle Woman, with a Redwing side
She nests in the trees with her lifelong mate,
Raised a daughter, three sons,
And became Grand, eventually Great,
With every new day she mothered
Heart like strawberries coving the isles of her home
Her favorites were summer f
lowers and garage sales
She prayed during storms, harder during Packer games
And walked in balance with Christ and her Creator
Tough Ol’ Injun
Full-Blooded Mother
Her Navy will be retired with dignity,
And songs of honor
Written by: Cetan Wanbli Williams
25
Born
June 16, 1925
Flandreau, South Dakota
Returned Home
September 14, 2012
Lac du Flambeau, Wisconsin
Funeral Services
St. Anthony’s Catholic Church
Monday, September 17, 2012
10:00am
Final Resting Place
Memorial Cemetery
26
27
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October - Flandreau Santee Sioux Tribe

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FSST August 2010 Newsletter