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The article in Weatherwise reflects on the tragic events of the Wounded Knee Massacre on December 29, 1890, where approximately 150 to 370 unarmed men, women, and children of the Miniconjou band of Lakota Sioux were killed by federal troops. The massacre was a culmination of conflicts between European settlers and indigenous peoples, exacerbated by factors such as broken treaties, dwindling buffalo populations, and harsh weather conditions. The article provides a detailed account of the events leading up to and following the massacre, shedding light on the devastating impact on the Lakota people and the subsequent burial of the dead in a mass grave. [Extracted from the article]

The Oglala Lakota basketball teams of Pine Ridge Indian Reservation are one of the most competitive programs in the state of South Dakota. They are, however, competing for state honors in one of the most racist climates in the country. My ethnographic study looks at how the Lakota navigate these perilous waters. Using Turner's view of performance; and Scott's theories of cultural resistance, I have characterized Lakota basketball as 'engaged acrimony.' Teams representing subaltern communities may use sport to carve out spheres of resistance that force those socially more power communities to grudgingly acknowledge the momentary reversal of the social order. Additionally, in these symbolic victories the Lakota craft narratives of victory that fuel cultural pride and further their resolve to withstand the racist climate they live in. [ABSTRACT FROM AUTHOR]

In this provocation, I argue against contributors to the global publication The Economist that the biggest threat to western liberalism is not equity but rather an incomplete and misplaced definition of individualism. Such a definition does not take the history of racism in the context of the United States (U.S.) into consideration. Through lessons taught by a heyoka of the Oglala Lakota people, Black Elk, a refined conceptualization of individuality could center both the personal and communal to set the stage for truly equitable policy development within the U.S. [ABSTRACT FROM AUTHOR]

A cover of the Black Panther newspaper depicting American Indian Movement leaders at Wounded Knee features Oglala elder Frank Fools Crow holding a ceremonial pipe in his uplifted fist, a gesture that resembles the Black Panther salute. The 1974 cover layers the iconographic programs of Native and Black social justice movements; it is a graphic statement of intersectional political resistance. Moreover, the paper's coverage of the 1973 Wounded Knee occupation and subsequent trials makes a radical visual argument for the ideological continuity of Red Power and Black Power. This essay proposes that the newspaper's visual director, Emory Douglas, developed an intersectional liberation aesthetics that transformed the critique of structural oppression into a sustained call for radical revolution. Reporting in the Black Panther consistently addressed "all oppressed people," a perspective that remains relevant for activists today. [ABSTRACT FROM AUTHOR]

Treaties between the United States and Native nations are binding until abrogated by the clear and plain intent of Congress. Many treaties signed in the 18th and 19th centuries remain unabrogated, but are also unenforced by the courts of the United States. The Dewey Burdock Project is a proposed uranium mining operation which would sit adjacent to the Pine Ridge Indian Reservation, where many members of the Oglala Sioux reside. The 1851 and 1868 Fort Laramie Treaties impliedly grant the Sioux access to safe drinking water and explicitly reserve for them off reservation buffalo hunting rights. This Note posits that unenforced but unabrogated treaty rights may serve as a mechanism for the Oglala Sioux to assert a greater role in decision-making regarding the Dewey Burdock Project. This Note also discusses the failure of the Nuclear Regulatory Commission to consider the project's effect on protected treaty rights, which may be a basis for injunctive relief. It lastly conceptualizes the project's interference with treaty rights as a property loss deserving of monetary compensation, both in the context of a government taking by the agency and as private interference by the mining company. [ABSTRACT FROM AUTHOR]

THE ORIGIN OF THE PROBLEM If this is right, then Stilz's three core values can be sustained in a given area (a territorial political unit) and through institutional orders that are not states - at least according to the most common definitions of the term "state." Anna Stilz's I Territorial Sovereignty i (Stilz 2019) provides a moral defense of the state's exclusive territorial jurisdiction. At this point in the argument, Stilz reintroduces state authority to explain how those overlapping routes would create a country's territory. Stilz clarifies that by "state" she does not mean the Weberian bureaucratic state: she accepts as states other types of territorial units, provided that they have public law-making authority with the power of enforcement. [Extracted from the article]

This article addresses land acknowledgement in contemporary Indigenous performance to illustrate how the invocation of Lakota cultural knowledge animates the contradictions of existence. The Native American Medicine Garden (NAMG) on the University of Minnesota campus, and Cânté Sütá-Francis Bettelyoun's (Lakota Oglala) pedagogy, informs the overarching conundrum with the ontological turn in academia, that is - how to ally with non-extractive knowledges in a way that isn't extractive? Through participant-observation at the NAMG, drawn from 2016-2019, I identify how Bettelyoun invokes Lakota cultural knowledge to set the conditions for participation by bringing attention to settler-colonial relations with the environment, and illuminate alternative modes of human-environment interactions. I ask how NAMG, surrounded by genetically modified organism (GMO) testing fields on a research university, unsettles logics of existence by applying pressure to the 'agrilogistic' promise to 'eliminate fear, anxiety, and contradiction... by reducing existence to sheer quantity' (Morton). I approach this inquiry by thinking from the political and philosophical horizons made possible by Cânté Sütá-Francis Bettelyoun (Lakota Oglala) to consider how the Native American Medicine Garden functions as a performance paradigm. To illustrate the idea of thinking from the garden I outline how the conditions are set for participatory and tactile engagements with place, juxtaposing theory with ethnographic vignettes. I then turn to a discussion of relationality within the garden and the only ever partial connections scholars of settler ancestry have to Lakota cultural knowledge. As I respond to Morton's thoughts on mono-culture and noncontradiction, the inquiry will circle back to the initial acknowledgement - the land on which I live, work, and study - to honour the Dakhóta and Anishinaabeg histories and contemporary actions allowing me - a settler of German and Polish ancestry - to be unsettled about where I stand. [ABSTRACT FROM AUTHOR]

The article discusses the partnership of historians John A. Brown and Robert H. Ruby. Brown and Ruby had collaborated on works regarding American Indian and white relations. Ruby forged friendships with members of the Oglala Lakota Tribe while serving with the U.S. Public Health Service. Brown had served as a history teacher. Brown and Ruby teamed to record the oral histories of American Indians. Brown died in April 2004 in Wenatchee, Washington.