White Buffalo Calf Woman

White Buffalo Calf Woman sings: My Heart Looks for You

noreply@blogger.com (White Buffalo Calf Woman) — Tue, 5 Jun 2018 23:57:00 -0700

White Buffalo Calf Woman (Othala) by Moon Spiral Art.jpg

There in the blue I sing my song for you. There in the blue my heart looks for you. There in the sky my heart flies for you. Come home to my heart where blossoms flow and angel's hair glows. My heart belongs to you. I am with you in the lakes and the swans (stars). Let us become this patch of heaven on earth, where the sacred blue cries for a vision to find you. I am looking for you out there.

I send my life to you where angel's wings find the spring, the holding place where rising up and falling down makes it a good round. The greatest thing I could of ever known, just blown, the heart of you near me. I gift my hands to God, where the Great Spirits are my clouds. I breathe my heart for you, where visions fly on through. My beloved children of the Rainbow I await for your hearts to blossom into this sacred ark.

We are forever and a day into a perfect page, the land of make believe now comes home to achieve the dynasty, the land of ever spiritual. The land of miracles. I send my love to you where we send our beloved ground through. Make way because love is going to save the daze. We are in your hands when we band, the many sines and signs. We will bind. We will shine our hearts together in the winds.

Tell the world I have come home to you where the vision comes crying through. With my tears I gift you a cloud, the holiest place in the lot, the sky of heaven the peace of earth. I send my love to this great girth. My hand blossoms into yours and we are together like we should. Forever and a day, help our family achieve this praise.

Wishing for a better wake, the dawning of the sacred taste, the place where sweetness overtakes and love shines like stars in the world. We will become the light of the world. We will shine like stars for others to get through. We will show the world just how it is done. Let our hearts find a place where we gifted a good place, the shining of the dew, my love for you.

Rise up with me and touch the trees. Rise up with me and let your tears find me. I will be there in the vision cry. I will be there to make our hearts wine. I will be true blue for you. i will share my heart into all we dew. We will shine through

White Buffalo Calf Woman sends the good knews, the heart of man kind needs prayers, because we care.

Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!". I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze!

Bring Joy to the World

noreply@blogger.com (White Buffalo Calf Woman) — Thu, 2 Nov 2017 12:07:00 -0700

Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!". I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze!

Links for Lakota Language

noreply@blogger.com (White Buffalo Calf Woman) — Tue, 4 Oct 2016 12:08:00 -0700

English to Lakota Dictionary
https://archive.org/stream/lahcotahdictiona00hyer/lahcotahdictiona00hyer_djvu.txt

Lakota Lexicon by Barefoot
http://www.barefootsworld.net/lakotalexicon.html

New Lakota Dictionary Mobile
http://www.lakotadictionary.org/phpBB3/nldom.php

Visions of the White Buffalo

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 6 Apr 2016 16:54:00 -0700

Visions of the White Buffalo

Under darken wings that are spread,

Here I ride across the land,

To answer the call sent,

From the lark that calls,

From the distant prairie,

Guidance by the spirit bird,

Protector of the land,

Across streams that race,

All on their journey to meet,

Their mother, the Mississippi,

Whose waters have for eternity,

Carried the lifeblood of the land,

Since the retreat of the glaciers,

Still, a few remain out of reach,

In high distant places,

Whose soil is the tundra,

As sensitive as a newborn child,

Protected by the spirits,

Of the passing stewards,

Under the guardian eye of the Eagle,

Whose wings I find my soul,

Carried neath, their majestic span,

Across this beautiful land.

Carried high above the clouds,

By this majestic spirit bird,

With visions that are yet understood,

My eyes see the prairies below,

Herds of the mighty bison that flow,

At their lead is the mightiest one,

Snow white in color,

And upon its back, I do see,

The surviving people of this land,

The Crow, The Paiute, The Apache,

The Navajo, and the Taos Pueblo,

And all the other tribes,

Extinguished by the advent,

Of European civilization on this land,

Which came with the long rifle,

The mustang, and the painted horse,

And the long wagon trains,

The Conestoga wagons, at the rear,

Walked the belled Guernsey,

That rambled across unforged streams,

Whose wheels carried seeds,

Unknown to the native land,

And today, the offspring,

Have overtaken, the land,

And filling the roadside with,

White and yellow flowers,

Which few have come to understand.

Through the eyes of Black Elk,

And the other elders,

At council they do gather,

I see the White Buffalo,

And I hear him in his Lakota tongue,

Speak as I fly across this land,

Under the great wings of,

The mighty Eagles' span,

And I hear the prairie chicken,

In the native grass below,

We circle in grace before we land,

My soul is at peace,

My spirit is released,

To join in this ride,

Upon the back of the White Buffalo,

Across the ancient prairie of this land,

And to ride where,

The White Bison goes.

http://www.legendsofnativeamerica.com/region_plains/legends/VisionsofthewhiteBuffalo.php

The Sacred White Buffalo, courtesy of former Spirit Mountain Ranch.

NATIVE AMERICAN LEGENDS

Legend of the White Buffalo

The White Buffalo are sacred to many Native Americans. The Lakota (Sioux) Nation has passed down the The Legend of the White Buffalo--a story now approximately 2,000 years old--at many council meetings, sacred ceremonies, and through the tribe's storytellers. There are several variations, but all are meaningful, and tell of the same outcome.

Have communication with the Creator through prayer with clear intent for Peace, Harmony and Balance for all life living in the Earth Mother.

Spirituality among Natives Americans and non-Native Americans has been a strong force for those who believe in the power of the Great Spirit or God.

It matters not what you call the Creator. What matters is that you pray to give thanks for your blessings and trust the guidance given to you from the world of Spirit. Many truths about Spirit are told and handed down from one generation to the next.

The legend of the White Buffalo Calf Woman tells how the People had lost the ability to communicate with the Creator. The Creator sent the sacred White Buffalo Calf Woman to teach the People how to pray with the Pipe. With that Pipe, seven sacred ceremonies were given for the people to abide in order to ensure a future with harmony, peace, and balance.

Legend says that long ago, two young men were out hunting when from out of nowhere came a beautiful maiden dressed in white buckskin. One of the hunters looked upon her and recognizing her as a wakan, or sacred being, lowered his eyes. The second hunter approached her with lust in his eyes desiring her for his woman. White Buffalo Calf Woman beckoned the lustful warrior to her, and as he approached a cloud of dust arose around them causing them to be hidden from view. When the dust settled, nothing but a pile of bones lay next to her. As she walked toward the respectful young hunter, she explained to him that she had merely fulfilled the other man's desire, allowing him, within that brief moment, to live a lifetime, die and decay. White Buffalo Calf Woman instructed the young man to go back to the People and tell them to prepare for her arrival to teach them of the way to pray. The young hunter obeyed. When White Buffalo Calf woman arrived with the sacred bundle (the prayer pipe) she taught the People of the seven sacred ways to pray. These prayers are through ceremonies that include the Sweat Lodge for purification; the Naming Ceremony for child naming; the Healing Ceremony to restore health to the body, mind and spirit; the adoption ceremony for making of relatives; the marriage ceremony for uniting male and female; the Vision Quest for communing with the Creator for direction and answers to one's life; and the Sundance Ceremony to pray for the well-being of all the People.

When the teaching of the sacred ways was complete, White Buffalo Calf Woman told the people she would again return for the sacred bundle that she left with them. Before leaving, she told them that within her were the four ages, and that she would look back upon the People in each age, returning at the end of the fourth age, to restore harmony and spirituality to a troubled land. She walked a short distance, she looked back towards the people and sat down. When she arose they were amazed to see she had become a black buffalo. Walking a little further, the buffalo laid down, this time arising as a yellow buffalo. The third time the buffalo walked a little further and this time arose as a red buffalo. Walking a little further it rolled on the ground and rose one last time as a white buffalo calf signaling the fulfillment of the White Buffalo Calf prophecy.

White Buffalo Calf Woman, Original artwork by Rogue Guirey Simpson, 1992

The changing of the four colors of the White Buffalo Calf Woman represents the four colors of man--white, yellow, red and black. These colors also represent the four directions, north, east, south and west. The sacred bundle that was left to the Lakota people is still with the People in a sacred place on the Cheyenne River Indian reservation in South Dakota. It is kept by a man known as the Keeper of the White Buffalo Calf Pipe, Arvol Looking Horse.

The legend of the White Buffalo Calf Woman remains ever promising in this age of spiritual enlightenment and conscious awareness. In today's world of confusion and war many of us are looking for signs of peace.

"With the return of the White Buffalo it is a sign that prayers are being heard, that the sacred pipe is being honored, and that the promises of prophecy are being fulfilled. White Buffalo signals a time of abundance and plenty." (from Sams and Carson, Medicine cards)

Though harsh as the world we live in may be throughout recorded history there have been spiritual leaders teaching peace, hope and balance (synergy) amongst all life. This was taught by great teachers such as Jesus, Buddha, the Dali Lama's, and Native American leaders.

Chief Crazy Horse, Chief Seattle, and Chief Red Cloud are a few of the visionary leaders who committed their lives to bring peace, and internal happiness to all who they touched. They were tangible signs of goodwill toward all men, women and children.

Legend courtesy Jim and Dena Riley

Added March, 2005, updated March 2013 to remove contact information to former Spirit Mountain Ranch. http://www.legendsofamerica.com/na-whitebuffalo.html

Native American Legends: White Buffalo Calf Woman (Ptesan-Wi)

Name: White Buffalo Calf Woman

Sioux Culture and History

Tribal affiliation: Lakota and Dakota tribes

http://www.native-languages.org/dakota_culture.htm

Also known as: White Buffalo Woman, Buffalo Calf Woman, White Buffalo Cow Woman, White Buffalo Calf Maiden
Native names: Ptesan-Wi, Ptesanwi, Ptesanwin
Pronunciation: ptay-sahn-ween
Type: Native American goddess, culture hero, buffalo spirit

White Buffalo Calf Woman is one of the most important Sioux mythological figures. She brought the sacred pipe to the Sioux people, and taught them many of the arts of civilization.

White Buffalo Woman Stories

White Buffalo Calf Woman Brings the First Pipe:
Lakota legend about White Buffalo Woman and the origin of the peace pipe.

Recommended Books of Related Native American Legends

The Sons of the Wind:
Good collection of Sioux legends told by a Lakota author.

Native American Legends About Buffalo

http://www.native-languages.org/legends-buffalo.htm

reposted from http://www.native-languages.org/morelegends/white-buffalo-woman.htm

The Legend of the Chanunpa

One summer so long ago that nobody knows how long, the Oceti-Shakowin, the seven sacred council fires of the Lakota Oyate, the nation, came together and camped. The sun shone all the time, but there was no game and the people were starving. Every day they sent scouts to look for game, but the scouts found nothing.

Among the bands assembled were the Itazipcho, the Without-Bows, who had their own camp circle under their chief, Standing Hollow Horn. Early one morning the chief sent two of his young men to hunt for game. They went on foot, because at that time the Sioux did not yet have horses. They searched everywhere but could find nothing. Seeing a high hill, they decided to climb it in order to look over the whole country. Halfway up, they saw something coming toward them from far off, but the figure was floating instead of walking. From this they knew that the person was waken, holy.

At first they could make out only a small moving speck and had to squint to see that it was a human form. But as it came nearer, they realized that it was a beautiful young woman, more beautiful than any they had ever seen, with two round, red dots of face paint on her cheeks. She wore a wonderful white buckskin outfit, tanned until it shone a long way in the sun. It was embroidered with sacred and marvelous designs of porcupine quill, in radiant colors no ordinary woman could have made. This wakan stranger was Ptesan-Wi, White Buffalo Woman, also called Ptecincala Ska Wakan Winan. In her hands she carried a large bundle and a fan of sage leaves. She wore her blue-black hair loose except for a strand at the left side, which was tied up with buffalo fur. Her eyes shone dark and sparkling, with great power in them.

The two young men looked at her open-mouthed. One was overawed, but the other desired her body and stretched his hand out to touch her. This woman was lila wakan, very sacred, and could not be treated with disrespect. Lightning instantly struck the brash young man and burned him up, so that only a small heap of blackened bones was left. Or as some say that he was suddenly covered by a cloud, and within it he was eaten up by snakes that left only his skeleton, just as a man can be eaten up by lust.

To the other scout who had behaved rightly, White Buffalo Woman said: "Good things I am bringing, something holy to your nation. A message I carry for your people from the buffalo nation. Go back to the camp and tell the people to prepare for my arrival. Tell your chief to put up a medicine lodge with twenty-four poles. Let it be made holy for my coming."

This young hunter returned to the camp. He told the chief, he told the people, what the sacred woman had commanded. The chief told the eyapaha, the crier, and the crier went through the camp circle calling:

"Someone sacred is coming. A holy woman approaches. Make all things ready for her."

So the people put up the big medicine tipi and waited. After four days they saw the White Buffalo Woman approaching, carrying her bundle before her. Her wonderful white buckskin dress shone from afar. The chief, Standing Hollow Horn, invited her to enter the medicine lodge. She went in and circled the interior sunwise. The chief addressed her respectfully, saying:
"Sister, we are glad you have come to instruct us."

She told him what she wanted done. In the center of the tipi they were to put up an owanka wakan, a sacred altar, made of red earth, with a buffalo skull and a three-stick rack for a holy thing she was bringing.

They did what she directed, and she traced a design with her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before the chief, she now opened the bundle. the holy thing it contained was the chanunpa, the sacred pipe. She held it out to the people and let them look at it. She was grasping the stem with her right hand and the bowl with her left, and thus the pipe has been held ever since.

Again the chief spoke, saying:
"Sister, we are glad. We have had no meat for some time. All we can give you is water."

They dipped some wacanga, sweet grass, into a skin bag of water and gave it to her, and to this day the people dip sweet grass or an eagle wing in water and sprinkle it on a person to be purified.

White Buffalo Woman showed the people how to use the pipe. She filled it with chan-shasha, red willow-bark tobacco. She walked around the lodge four times after the manner of Anpetu-Wi, the great sun.

This represented the circle without end, the Sacred Hoop, the road of life. The woman placed a dry buffalo chip on the fire and lit the pipe with it. This was peta-owihankeshini, the fire without end, the flame to be passed on from generation to generation. She told them that the smoke rising from the pipe was Tunkashila's breath, the living breath of the great Grandfather Mystery.

White Buffalo Woman showed the people the right way to pray, the right words and the right gestures. She taught them how to sing the pipe-filling song and how to lift the pipe up to the Great Spirit, up toward Father Sky, and down toward Mother Earth, and then to the four directions of the universe.

"With this holy pipe," she said, "you will walk like a living prayer. With your feet resting upon the earth and the pipestem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wakan Tanka smiles upons us, because now we are as one: earth, sky, all living things, the two-legged, the four-legged, the winged ones, the trees, the grasses. Together with the people, they are all related, one family. The pipe holds them all together."

"Look at this pipe," said White Buffalo Woman. "Its stone represents the buffalo, but also the flesh and blood of the red man. The buffalo represents the universe and the four directions, because he stands on four legs, for the four ages of man. The buffalo was put in the west by Wakan Tanka at the making of the world, to hold back the waters. Every year he loses one hair, and in every one of the four ages he loses a leg. The Sacred Hoop will end when all the hair and legs of the great buffalo are gone, and the water comes back to cover the Earth.

The wooden stem of this chanunpa stands for all that grows on the earth. Twelve feathers hanging from where the stem- the backbone- joins the bowl- the skull- are from Wanblee Galeshka, the spotted eagle, the very sacred, who is the Great Spirit's messenger and the wisest of all who cry out to Tunkashila. Look at the bowl. Engraved in it are seven circles of various sizes. They stand for the seven ceremonies you will practice with this pipe, and for the Ocheti Shakowin, the seven sacred campfires of our Lakota nation."

The White Buffalo Woman then spoke to the women, telling them that it was the work of their hands and the fruit of their bodies which kept the people alive. "You are from the Earth Mother," she told them. "What you are doing is as great as what warriors do."

And therefore the sacred pipe is also something that binds men and women together in a circle of love. It is the one holy object in the making of which both men and women have a hand. The men carve the bowl and make the stem; the women decorate it with bands of colored porcupine quills. When a man takes a wife, they both hold the pipe at the same time and red cloth is wound around their hands, thus tying them together for life.

http://www.legendsofnativeamerica.com/region_plains/legends/TheLegendoftheChanunpa.php

Basic Lakota Words

noreply@blogger.com (White Buffalo Calf Woman) — Thu, 17 Mar 2016 22:09:00 -0700

Basic Lakota Words
to help each other: OKICIYA (oh-kee-chee-yah)
peacemaker: GLUSTA (glue-shdan)
potatoes: BLO (bloh)
rainbow: WIGMUKE (wee-gmue-kay)
beadwork: WAKSUPI (wah-kshue-pee)
road: OCANKU (oh-chahn-kue)
night: HAHEPI (hahn-hay-pee)
basket: PSA WOGNAKE(p-shah woh-ghnah)
nose: PASU (pah-sue)
people: OYATE (oh-yah-day)
storm: OSICECA (oh-shee-chay-chah)
water: MNI (mnee)
president: TUNKASILAYA PI (duen-kah-shee-lah-yah pee)
telephone: MASAPE (mahs-ah-pay)
name: CAJE (chah-zjay)
roof: TICE(dee-chay)
lodge: AKAHPE (ahn-kah-ghpay)
mountain: HE (ghay)
onion: PSIN (p-shee)
sunrise: WIHINAPE(wee-hee-nah-pay)
ancient (old) : TANIKA (dahn-nee-kah)
beef: TALO (dah-loh)
bee: TEMUGA ZIZILA (day-mue-ghah zjee-zjee-lah)
canned fruit: WASKUYECA (wahsh-kue-yea-chah)
old woman: WIHUHCALA (wee-nue-ghchah-lah)
old man: WECAHCALA (wee-chah-ghchah-lah)
sleep: ISTIME (ee-shdee-may)
acorn:UTA (ue-dah)
teeth: HI (hee)
thread: HAHUTA (hah-ghuen-dah)
wagon: CAPAPI (chahn-pahn-pee)
words: WICO IYE (wee-choh ee-yea)
yard: HOCOKA (hoh-choh-kah)
young girl: WICICALA (wee-chee-chah-lah)
milk (from a cow):ASANPI YUSLI PI (ah-sahn-pee yue-slee pee)
mail: WOWAPI (woh-wah-pee)
lizard: AGLESKA (ah-glay-shkah)
kettle: CEGA (chay-ghah)
job: WOWASI (woh-wah-shee)
Tomatoes: OJIJITKA (ohn-zjee-zjee-dkah)
Song: OLOWA (oh-loh-wahn)
Rice (wild): PSIN (pshee)
Trousers: UZOGI (uen-zoh-ghee)
Prayer: WOCEKIYE (woh-chay-kee-yea)
Rope: WIKA (wee-kahn)
poles (for a tipi) : TUSU (due-shue)
puppy: WUNHPALA (wuen-ghpah-lah)
honor: YUONIHA (yue-oh-nee-hahn)
oxen: PTE BLOKA (pday bloh-kah)
mule: SOSOLA (shohn-shohn-lah)
life: WICONI (wee-choh-nee)
insect: WABLUSKA (wah-blue-shkah)
knife (kitchen): MIYUTAPAPI (mee-yue-dah-pah-pee)
http://nativeprogress.blogspot.com/2009/01/basic-lakota-words.html

Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!". I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze!

Lakota Sioux to English Dictionary

noreply@blogger.com (White Buffalo Calf Woman) — Thu, 17 Mar 2016 21:54:00 -0700

Lakota - English Dictionary

A - a
ablo' n. that part of shoulder which is not the top. See also: hi~ye'te.
agla'gla postp. along, along side of. S^u~'ka ki~ c^ha~ku' agla'gla k?a' he. The dog is digging along the road. Igmu'la la ki~ ama'glagla lah^c^i h^pa'ye. The kitten is lying close behind me. U~ka'glagla lah^c^i ya~ka' pi. They sat close beside us. Usage: Agla'gla is used when the object to which something is related is on an open surface, as a road across a field. A different word is used when the area is enclosed in some way, for example, a stream running through a canyon. See also: opha'ya.
agle's^ka (ah-glay-shkah) n. lizard.
ag^u'yapi    n. 1) bread. Ag^u'yapi wah^te'wala s^ni. I don't like bread. Variant: ag^u'wapi, ag^wa'pi. 2) loaf of bread. Ag^u'yapi ya'mni ophe'thu~ wo! Buy three loaves of bread!
ag^u'yapiblu' n. flour. Lit: 'bread powder'.
ag^u'yapisku'yela    n. 1) cookie. Lit: 'sweet baked thing'. Ag^u'yapisku'yela to'na ic^u' he? How many cookies did he take? 2) cake. Ag^u'yapisku'yela ki~ toha~'ya~ yu'ta pi he? How much of the cake did they eat? 3) pastry. Ag^u'yapisku'yela was^te'yalaka he? Do you like pastry?
a'kah^pe n. lodge cover, tepee cover.
aka~'l postp. on, upon. Igmu'la ki~ oyu~'ke aka~'l h^pa'ye. The cat is lying on the bed. Variant: aka~'n.
aka~'n    postp. on, upon. See aka~'l; aka~'l.
akahpe (ahn-kah-ghpay) lodge
ake'napc^i~'yu~ka   num. nineteen. See wikc^e'mna ake'napc^i~'yu~ka.
ake'num   num. twelve. See wikc^e'mna ake'nupa.
ake'nupa num. twelve. See wikc^e'mna ake'nupa.
ake's^aglo'g^a~ num. eighteen. See wikc^e'mna ake's^aglo'g^a~.
ake's^ako'wi~   num. seventeen. See wikc^e'mna ake's^ako'wi~.
ake's^akpe   num. sixteen. See wikc^e'mna ake's^akpe.
ake'tob   num. fourteen. See wikc^e'mna ake'topa.
ake'topa   num. fourteen. See wikc^e'mna ake'topa.
ake'wa~z^i    num. eleven. See wikc^e'mna ake'wa~z^i.
ake'yamni   num. thirteen. See wikc^e'mna ake'yamni.
ake'zapta~ num. fifteen. See wikc^e'mna ake'zapta~.
aki'sni     vs. 1) to stop, to cease (used of natural processes). Wa'hi~he' k?u~ he' aki'sni. The snowfall has stopped. Os^i'c^ec^a k?u~ he' aki'sni. The storm is over. 2) to recover, to get well. Li'la wama'yaza~ke e'yas^, wana' ama'kisni. I was very sick, but I am well now Ani'c^isni he? Are you better now? 1s: ama'kisni 'I got well'. 2s: ani'c^isni 'you are well'. 1p: u~ka'kisni pi 'we got well'.
akhe'    adv. again. Akhe' osni' olu'spa he? Have you caught cold again? H^ta'leha~ he' hi' na hi~'ha~ni ki~ akhe' u' kte. He came yesterday and he will come again tomorrow.
apsi'c^A   vt. to jump over. Wakpa'la ki~ u~ka'psic^a pi. We jumped over the creek. Ika'zopi ki~ apsi'c^a yo! Jump over the line! 1s: awa'psic^e 'I jumped over him, it'. 1p: awa'psic^e 'we jumped over him, it, he, it jumped over us, they jumped over us'.
aphA'   vt. hit. Ac^hi'phi~ kte ki~ lo'! Look out, I am going to hit you! Ma'khiye c^hi~ke s^ni ama'phe. He hit me for no reason. 1s: awa'phe 'I hit him'. 1p: u~ka'pha pi 'we hit him, he hit us, they hit us'.
aphe'    vt. to await, to wait for. Phez^u'ta?othi' ekta' ama'phe yo! Wait for me at the drugstore! Toha~'ya~ aya'phe he? How long have you been waiting for him? 1s: awa'phe 'I waited for him'. 1p: u~ka'phe pi 'we waited for him, he waited for us, they waited for us'.
ASANPI YUSLI PI (ah-sahn-pee yue-slee pee) milk (from a cow)
as^?a'     vt. 1) to urge on by yelling. Lowa~' ki~ awi'c^has^?a pi. They shouted approval of the singers. 1s: awa's^?a. 1p: u~ka's^?a pi. 2) to razz, to tease. Kas^e' na glih^pa'ya c^ha as^?a' pi. He stumbled and fell down, and so they razzed him.
ate'    n. father. Ate', o'makiya ye! Father (Uncle), please help me! Niya'te ki~ to'khiya iya'ya he? Where is your father (paternal uncle)? Usage: Ate' is used when speaking of or to the biological father and to all the persons whom he addresses as brother. The usual English meanings of ate' are thus "father" and "paternal uncle". See also: phapa'.
ate'yA     vt. to have someone as father (paternal uncle), to recognize someone as father (paternal uncle), to have a father-child (uncle-nephew/niece) relationship with someone. Si~te' Gles^ka' he' ate'ye. Spotted Tail is his father (paternal uncle). Ate'waye ki~ hu~'ke s^ni. My father (paternal uncle) is sickly. 1s: ate'waye 'I have him as father (paternal uncle), he is my father (paternal uncle)'. 1p: ate'?u~ya~ pi 'we have him as father (paternal uncle), he is our father (paternal uncle), they have us as fathers (paternal uncles), we are their fathers (paternal uncles)'.
atku'ku n. his or her father (paternal uncle). Hi~'ha~ni Robert atku'ku kic^hi' wa~bla'ke. This morning I saw Robert with his father (paternal uncle).
atku'ku pi   n. their father (paternal uncle), their fathers (paternal uncles). Atku'ku pi ki~ wo'was^i ec^hu~' pi. Their fathers (paternal uncles) are at work.
a?u'   vt. to bring (something), to carry (something) along while coming here. Mnipi'g^a ki~ tuwa' a?u' he? Who brought the beer? 1s: awa'?u 'I brought him, it'. 1p: u~ka'?u pi 'we brought him, it, he brought us, they brought us'.
awa's^telakA vt. to like doing whatever is mentioned in an accompanying verb. Wakha'lyapi yatka~' awa's^teyalaka he? Do you like to drink coffee? 1s: awa's^telake 'I like (doing) it'. 1p: awa's^te?u~laka pi 'we like (doing) it'.
a'yA vt. to take someone, something somewhere, to carry something along while going somewhere. Mnipi'g^a eya' u~ka'ya pi. We took along some beer. Wac^hi'pi ekta' tuwa' ani'yi~ kta he? Who is taking you to the dance? Le' Mary thi' ekta' a'ya yo! Take this over to Mary's house! Hi~'ha~ni ki~ he' a'ni kta he? Are you taking that tomorrow? 1s: a'ble 'I took him, it somewhere'. 1p: u~ka'ya pi 'we took him, it somewhere, he took us somewhere, they took us somewhere'.
— vs. to become. Usage: This is actually the verb a'yA 'to take along'. When used with object affixes and a stative verb, and a stative verb, it means 'to become' whatever the stative verb refers to. It evidently means something like 'to be taken or brought to a particular state': khu's^ ama'ye 'it took me to bring sick, I became sick'. 1s: ama'ye 'I became'. 1p: u~ka'ya pi 'we became'.
ayu's^ta~    vt. 1) to leave, to abandon. He' wi~'ya~ kin hi~gna'ku ki~ ayu's^ta~. That woman has left her husband 1s: ablu's^ta~ 'I left him, it'. 1p: u~ka'yus^ta~ pi 'we left him, it, he left us, they left us'. 2) to give up, to quit. Hoks^i'la ki~ wo'?u~spe e'kihu~ni s^ni ayu's^ta~. The boy gave up his education without graduating Li'la c^ha~nu'mupe e'yas^, ablu's^ta~. I used to smoke a lot, but I have quit. 3) to leave alone. Ag^u'yapisku'yela ki~ lena' ayu's^ta~ ye! Leave these cookies alone! Ama'yus^ta~ yo! Mah^wa' na mis^ti'ma wac^hi~'. Leave me alone! I am sleepy and I want to sleep. 4) to let go. Igmu'la ki~ ithu~'kala wa~ oyu'spe e'yas^, ayu's^ta~. The cat caught a mouse, but she let it go Wi'kha~ ki~ ayu's^ta~ s^ni yo! Don't let go of the rope!
aze'    n. breast, tit.
aze'phi~kpe n. nipple. Lit: 'breast tip'.
az^u~'tka    n. kidney.

A~ - a~'
a~'pa?o'    n. dawn. A~'pa?o' wa~bla'ke. I saw the dawn Variant: a~'po'.
— vimp. to be dawn. A~'pa?o'. Day is breaking. It is dawn.
a~'pawi'    n. sun. Lit: 'day luminary'. See also: wi', ha~he'piwi'.
a~pe'ha~ adv. earlier today. A~pe'ha~ Mary wa~la'ka he? Have you seen Mary today?
a~pe'tu   n. day. A~pe'tu ya'mni u~k?u~' pi kte. We will stay for three days.
— vimp. to be day. Wana' a~pe'tu. It is day. See also: c^ha~.
a~pe'tu ki~ le'    adv. today. A~pe'tu ki~ le' (Le' a~pe'tu ki~) mah^pi'yaya. It is cloudy today. Variant: Le' a~pe'tu ki~.

B - b
be'bela   n. baby. Be'bela la ki~ he' was^te' la lah^. That little baby is sure cute. Naha~'h^c^i nibe'bela ni'! I wish you were still a baby!
blaska'   vs. to be flat. Ite' blaska'. He has a flat face. Waglu'la blaska' wa~z^i' to'ha~h^c^i wa~la'ka he? Did you ever see a flat worm? Nebraska makho'c^he ki~ blaska'. Nebraska is flat. Redup: blaska'ska.
ble'     n. lake.
ble'     va. I went. See yA'.
blo' (bloh) n. potato, potatoes.
bloka' n./vs. to be male. S^u~h^pa'la ki~ le' bloka'. This puppy is a male Igmu'la bloka' wa~ u~yu'ha pi. We have a male cat. 1s: mablo'ka 'I am male'. 1p: u~blo'ka pi 'we are males'.
bloke'tu    n. summer. Bloke'tu o'pta o?i'yokiphi. It is pleasant in the summer He'l bloke'tu wa~ o'pta wo'was^i ec^ha'mu. I worked there (through) one summer.
— vimp. to be summer. Ec^ha~'ni bloke'tu kte. It will soon be summer.
blu'     n. powder.

C^ - c^
CAJE (chah-zjay) name
CAPAPI (chahn-pahn-pee) wagon
CEGA (chay-ghah) kettle
c^i'k?ala vs. to be little. Ih^?e' c^igc^i'k?ala ta'kuni wa~bla'ke s^ni. I don't see any little rocks. 1s: mac^i'k?ala 'I am small'. 1p: u~c^i'k?ala pi 'we are small'. Redup: c^igc^i'k?ala.
c^i'stila vs. to be small. Matha'mahec^a c^ha he' u~ mac^i'stila. I am small because I am thin. 1s: mac^i'stila 'I am small'. 1p: u~c^i'stila pi 'we are small'. Redup: c^isti'stila, c^isc^i'stila.

C^h - c^h
c^ha conj. and, and so, consequently. He' ih^?e' wa~ ahi~'h^paya c^ha kat?e'. A rock fell on him and killed him. Wakha~'yez^a ki~ khu'z^a c^ha hu~'ku ki~ awa~'ya~ke. The child is sick, and so his mother takes care of him. Usage: C^ha is used when one statement follows logically from a preceding statement.
c^ha he' u~    conj. (and) that is why. Ta'kuwe hoks^i'la ki~ c^he'ya he? Iglu'ksa c^ha he' u~. Why is the baby crying? He cut himself, that's whyю
c^ha'g^a n. ice.
c^hag^u' n. lung.
c^hah^o'ta    n. ashes.
c^haka' n. palate, roof of the mouth.
c^ha'pa n. beaver.
c^haphu~'ka    n. mosquito.
c^hasmu'     n. sand. Variant: c^hasmuka.
c^hatka'   vs. to be left-handed. Nic^ha'tka he? Are you left-handed? Wic^ha's^a c^hatka' ki~ he' su~ka'waye. The left-handed man is my younger brother. 1s: mac^ha'tka 'I am left-handed'. 1p: u~c^ha'tka pi 'we are left-handed'. Redup: chatka'tka.
c^ha~   n. day. Leta~' to'pa c^ha~ u~gli' pi kte. We'll come back in four days. Usage: c^ha~ is used only in counting days. The accompanying number always precedes c^ha~. See also: a~pe'tu.
c^ha~'     n. 1) tree. C^ha~' to'na ha~' he? How many trees are there? 2) wood. C^ha~' toha~'ya~ yaka'ksaksa he? How much wood did you chop? He' c^ha~' u~ ka'g^a pi. This is made of wood.
c^ha~?a'ka~ya~kapi n. chair. Lit: 'wood they sit on'.
c^ha~bla'ska   n. board, plank; lumber. Lit: 'flat wood'.
c^ha~'c^heg^a n. drum. Lit: 'wooden kettle'.
c^ha~ha~'pi n. sugar. Lit: 'tree juice'. Usage: The earliest reference of the word was to maple sugar. Do not confuse c^ha~ha~'pi "sugar" with c^ha~'ha~pi' "maple syrup".
c^ha~'ha~pi n. maple sugar, maple syrup.
c^ha~?i'wakse   n. saw. Lit: 'instrument for cutting wood'.
c^ha~ka'totola n. woodpecker. Lit: 'tree knocker'.
c^ha~kpe'   n. knee.
c^ha~ku' n. road, path, trail, street, highway.
c^ha~kha'hu    n. spine, backbone.
c^ha~li' n. tobacco, cigarette.
c^ha~nu'pa   n. Indian pipe, calumet.
c^ha~nu'pasi~te'    n. pipestem. Lit: 'pipe tail'.
c^ha~pa'gmiya~pi n. wagon. Lit: 'wood which is made to roll along'.
c^ha~pha'   n. choke cherry, choke cherries; domestic cherry, domestic cherries. Lit: 'bitter tree'. This refers to the bitter taste of cherry twigs.
c^ha~s^a's^a     n. willow. Lit: 'red tree'.
c^ha~'s^kopa    n. lacrosse. Lit: 'crooked or bent stick'.
c^ha~te'   n. heart. 1sPos: mac^ha~'te, mic^ha~'te 'my heart'.
c^ha~'thipi    n. house, wooden building.
c^ha~?u~'kas^ke n. fence. Lit: '(what) detains or imprisons with wood'. Variant: c^hu~'kas^ke.
c^ha~'wak?i~ n. saddle. Lit: 'wooden back rack'.
c^ha~wa'paha    n. coup stick, standard.
c^ha~wo'gnake    n. casket, coffin.
c^he'    n. 1) male genitals (Oglala). 2) penis (Brule). See also: susu'.
c^hec^a' n. thigh. Usage: C^hec^a' is used when speaking of the front of the thigh. See also: sic^ha~'.
c^hegna'ke   n. breechcloth; undershorts, shorts, briefs. Lit: '(male) genital cover'. Usage: This cannot refer to female clothing.
c^he'g^a n. kettle; bucket.
c^hehu'pa   n. lower jaw.
c^hekpa' n. navel, belly button.
c^he'pA    vs. to be fat. Pta~ye'tu c^ha~'na tha'h^c^a ki~ c^hebc^he'pa pi. Deer are fat in the fall Oya'te c^he'pa ki~ wato'ha~l s^na ta~ya~' u~' pi s^ni. Sometimes fat people are not healthy. 1s: mac^he'pe 'I am fat'. 1p: u~c^he'pa pi 'we are fat'. Redup: c^hebc^he'pA.
c^heta~'   n. hawk.
c^he?u~'pA vt. fry. Ta'ku ogna' thalo' ki~ c^heya'?u~pi kta he? What are you doing to fry the meat in? Thalo' c^he?u~'pa pi wah^te'wala s^ni. I don't like fried meat. Variant: c^heyu~'pA. 1s: c^hewa'u~pe 'I fried it'. 1p: c^he?u~'k?u~pa pi 'we fried it'.
c^he'yA    va. to cry, to weep. Ana'g^opta~ yo! Tuwa' c^he'ye! Listen! Someone is crying. 1s: wac^he'ye 'I cry'. 1p: u~c^he'ya pi 'we cry'.
c^heyu~'pA vt. fry. See c^he?u~'pA. 1s: c^hewa'u~pe 'I fried it'. 1p: c^he?u~'k?u~pa pi 'we fried it'.
c^hiye'   n. older brother of a man. C^hiye', ta'ku iye'yaya he? Older brother, what did you find? Usage: This is a term of address.
c^hiye'yA   vt. to have as older brother (male Reference). 1s: c^hiye'waye 'I have him as older brother'. 1p: c^hiye'?u~ya~ pi 'we have him as older brother, he has us as older brothers, they have us as older brothers'.
c^hi~'   vt. want. Thas^pa~' wa~z^i' wac^hi~' lah^! I'd sure like an apple! La' yac^hi~' he? Do you want to go? 1s: wac^hi~' 'I want him, it'. 1p: u~c^hi~' pi 'we want him, it, he wants us, they want us.'.
c^hi~' ktA   vt. to need (something). Ag^u'yapiblu' eta~' wac^hi~' kte. I need some flour. Usage: C^hi~' kta is used only in speaking of needs which are governed by will. It can not be used, for example, to refer to physical needs. See also: kini'c^a. 1s: wac^hi~' kte 'I need it'. 1p: u~c^hi~' pi kte 'we need it'.
c^hi~c^a'    n. child, offspring. Le' a~pe'tu ki~ nic^hi~'c^a ki~ ta~ya~' he? Is your child better today? To'khe c^hi~c^a'la kho' yukhe' so? You mean to tell me he has young'uns?
c^hi~c^a'la   n. young. 1) colt. S^u~n^wi~'yela u~ki'thawa pi ki~ c^hi~c^a'la wa~ yuha'. Our mare has had a colt 2) young of animals in general. Wama'khas^ka~ c^hi~c^a'la ki~ we'tu c^ha~'na wic^ha'thu~ pi. Animals bear their young in the spring. Zuze'c^a othi' wa~ e'l zuze'c^a c^hi~c^a'la o'ta ata'wic^hawaye. I came upon a lot of baby snakes in a snake den.
c^hi~'ks^    n. son. Usage: This is a term of address. Variant: c^hi~ks^i'.
c^hi~ks^i'yA   vt. to have as son. 1s: c^hi~ks^i'waye 'I have him as son'. 1p: c^hi~ks^i'?u~ya~ pi 'we have him as son, he/she has us as sons, they have us as sons'.
c^hi~s^ka'    n. spoon.
c^ho'    vs. 1) to be pleasing, attractive, pretty, pleasant. Ha~'pa c^hoc^ho' eya' luha'. You have pretty moccasins. Wikho's^kalaka ki~ hena' li'la c^hoc^ho' pi. Those young ladies are really attractive. H^taye'tu ki~ le' c^ho'. It is pleasant this evening 1s: mac^ho' 'I am attractive'. 1p: u~c^ho' pi 'we are attractive'. 2) to be delicious. Waha~'pi ki~ le' c^ho'. This soup is delicious.
c^hog^i~'    n. muscle, flesh; core.
c^hoka~'ya~    adv. in the middle. C^ha~ku' c^hoka~'ya~ na'z^i~. He is standing in the middle of the road. Mni c^ho'ka~ya~ kigmu'ke. He dived into the middle of the water, he dived in midstream.
— n. middle finger.
c^huwe'    n. older sister of a woman. Usage: this is a term of address.
c^huwe'yA    vt. to have as older sister (woman speaking). He' s^u~'kawakha~' ki~ c^huwe'waye ki~ tha'wa. That horse is my older sister's. 1s: c^huwe'waye 'I have her as older sister'. 1p: c^huwe'?u~ya~ pi 'we have her as older sister, she has us as older sister, they have us as older sisters'.
c^huwi'   n. upper back, the wide portion of the back above the "small" of the back. See also: nite', nise'hu.
c^huwi'c^?i~pa    n. cradle board, Indian cradle carried on the back. Lit: '(what) is carried on the upper back'. See also: iyo'k?i~pa.
c^huwi'gnaka n. dress. Lit: 'dress cover'.
c^huwi'ta     vs. to be cold. Nic^hu'wita eha~'ta~ha~s^, oz^a~'z^a~glepi ki~ natha'ka yo! Close the window if you are cold! Usage: C^huwi'ta is used only when speaking of animate things. See also: sni', osni'. 1s: mac^hu'wita 'I am cold'. 1p: u~c^hu'wita pi 'we are cold'. Redup: c^huwi'wita.
c^huwi'yapehe   n. grape, grapes. Lit: 'something which a tree is wrapped with'.
c^hu~'kas^ke    n. fence. See c^ha~?u~'kas^ke.
c^hu~'ks^   n. to have as daughter. Usage: This is a term of address. Variant: c^hu~ks^i'.
c^hu~ks^i'yA     vt. to have as daughter. 1s: c^hu~ks^i'waye 'I have her as daughter'. 1p: c^hu~ks^i'?u~ya~ pi 'we have her as daughter, he/she has us as daughters, they have us as daughters'.
D - d

E - e
ec^a' ... s^ni    adv. why don't you... Ec^a' inu'ke s^ni. Huni'staka oni'wa~ya~ke. Why don't you go to bed. You look tired. Usage: Sentences containing ec^a' ... s^ni are neither questions nor commands. They are statements in which a polite suggestion is made. Their function is thus that of a mild command. Note, however, that no command enclitic is used.
ec^e'    adv. only, nothing but. Ic^a'mnapi ec^e' ec^hu~'. All it does is snow! Wi' nu'm ec^e' tokha~'l wa?u~' kte. I'll be away only two months. See also: ec^e'la.
ec^e'la   adv. only, this or these and no more. Lena' wo'wapi ki~ ec^e'la bluha'. I have only these books.
ec^i'ya pi    to be called. Matho' Sa'pa ema'c^iya pi. I am called Black Bear. Lakho'tuya "mice" ki~ "ithu~'kala" ewi'c^hakiya pi. In Lakhota "mice" are called "ithu~'kala"
ec^ha'ni    adv. soon. See ec^ha~'ni.
ec^ha'?u~   vt. do. Hena' oya'te ki~ ta'ku ec^hu~' ha~ pi he? What are those people doing? See also: to'kha?u~. 1s: ec^ha'mu 'I do'. 1p: ec^ha'?u~k?u~ pi, ec^hu~'k?u~ pi 'we do'.
ec^ha~'na   adv. soon. See ec^ha~'ni.
ec^ha~'ni    adv. soon. C^hi~'ks^, ec^ha~'ni wini'c^has^a kte. Son, you'll soon be a man. Wani'yetu ki~ lena' ec^ha'kc^ha~'ni wa'ska~'. The snow has been melting sooner than usual the last few years. Ec^ha~'ni wa?u~'yuta pi kte kis^to'. We'll soon eat. Variant: ec^ha~'na, ec^ha'ni. Redup: ec^ha'kc^ha~ni.
ec^hu~' vt. do. See ec^ha'?u~.
eha'kela   vs. to be last. Eni'hakela he? Are you the last one (in the line)? 1s: ema'hakela 'I am the last one'. 1p: u~ke'hakela pi 'we are the last ones'.
— adv. later, later on. Eha'kela wawa'ti~ kte. I'll eat later. Wakha~'yez^a ki~ he'c^hena khu~s^i'tku thi' ekta' s^ka'ta pi c^ha eha'kela ku' pi kte. The kids are still playing over at grandma's; they'll come home later.
eha~'na adv. old time; at some time in the past, formerly; already. See eha~'ni.
eha~'ni   adv. 1) at some time in the past, formerly, earlier. Lakho'ta ki~ eha~'ni zuya' ya' pi. The Indians used to go to war. 2) Paul eha~'ni hi'. Paul already came.
— n. old time. Eha~'ni Lakho'ta ki~ "Oc^he'thi S^ako'wi~" ewi'c^hakiya pi. The old time Sioux were called "The Seven Council Fires."
ekta'     postp. at; in; to. Nebraska ekta' yathi' he? Do you live in Nebraska? (This would be asked of someone not now in Nebraska.) Hi~'ha~ni ki~ Nebraska ekta' u~ya~' pi kte. We're going to Nebraska tomorrow. Toha~'l Wendell Nebraska ekta' khi' kta he? When will Wendell get back to Nebraska? (This would be asked somewhere away from Nebraska). See also: e'l.
ekta'?ophaya ki~   adv. later on today (Oglala). See ekta'waphaya ki~.
ekta'waphaya ki~   adv. later on today (Brule). Ekta'waphaya ki~ Mnilu'zahe Othu~'wahe ekta' u~ya~' pi kte. Later on today we are going to Rapid City. Variant: ekta'?ophaya ki~.
e'l       postp. at; in; to; on. Phahi~' Si~te' e'l thi'. He lives at (in) Porcupine, South Dakota. Hoks^i'la ki~ wac^hi'pi e'l i' pi se'c^e. The boys have probably arrived at the dance. Wa'glotapi ki~ e'l ya~ke'. It is (sitting) on the table.
e'patha~   vt. to touch, to feel by touching. Tuwa' e'mapatha~ c^ha s^ka~'mahi~gle. Someone touched me and I was startled. 1s: e'wapatha~ 'I touched him, it'. 1p: e'?u~patha~ pi 'we touched him, it, he touched us, they touched us'.
e'pazo n. index finger.
eta~' det. 1) some. Ma'zaska' eta~' luha' he? Do you have any money? Na', mnisni' eta~' yatka~' yo! Here, drink some cold water! (man speaking) H^taye'tu ki~ mnipi'g^a yac^hi~' kta he? Eta~' iya'c^u kta he'c^ha. Are you going to want beer this evening? You'll have to get some. Usage: Eta~' is used in sentences which do not state facts. Ordinarily sentences of this kind are questions, commands, or sentences which contain ktA. See also: eya'. 2) some. Thalo' eta~' ic^u' we. Take some meat.
— postp. from. See eta~'ha~.
eta~'ha~   postp. from. Wi'c^hoka~'ya~hiya'ye isa~'m iya'ye Denver eta~' u~hi'yu pi. We left (from) Denver for here after noon. He' Mah^pi'ya Lu'ta eta~' u'. He descends from Red Cloud.
— vs. to be from a place. Oya'te ki~ hena' Khulwi'c^has^a Thi'pi eta~'ha~ pi. Those people are from the Lower Brule Reservation.
ewi'c^hakiya pi    vt. they are called, they are named. See ec^i'ya pi.
eyA'3    vt. to say. Ta'ku eha' he? What did you say? See also: leyA', heyA', ke'yA. 1s: ephe' 'I said'. 2s: ehe' 'you said'. 1p: u~ke'ya pi 'we said'.
eya'1 det. some. Wic^ha's^a eya' wa~ni'ya~ka c^hi~' pi. Some men want to see you. Usage: Eya' is used in sentences which state facts. See also: eta~'. Variant: k?eya' (older form).
eya'2 interj. well, er, uh. Eya' eha~'ni u~c^i'kc^ik?ala u~ki'c^hag^a pi k?u~ he'ha~ h^eya'ta u~thi' pi. Well, a long time ago when we were small and growing up, we lived out in the country. Usage: Eya' is largely meaningless. It is used to launch sentences much as "well" is used in English.
e'yas^     conj. but. Bla' wac^hi~' e'yas^, owa'kihi s^ni. I wanted to go, but I couldn't. See also: k?e'yas^.
e'yokas?i~ vt. to peep, to take a peep, to peek. Tuwa' e'yomakas?i~ c^ha wa~bla'ke. I saw someone peeping at me. E'yokas?i~ na be'bela ki~ is^ti'me ki~ wa~ya~'ki~ nitho'. Please peek in and see if baby is asleep. 1s: e'yowakas?i~, e'blokas?i~ 'I took a peep'. 1p: e'yo?u~kas?i~ pi 'we took a peep'.

G - g
glA     va. to be on the way home, to be going home. 1s: wagle' 'I was going home'. 1p: u~gla' pi 'we were going home'.
gloglo'ska   n. trachea, windpipe.
gluha'   vt. to have as one's possession, to be the owner of something one has. He'c^hena s^u~'ka tha~'ka ki~ he' yaglu'ha he? Do you still have that big dog of yours? S^u~'kawakha~' to'na wic^ha'yagluha he? How many horses do you have (which belong to you)?
glusta (glue-shdan) n. peacemaker
gmigma'    vs. to be round (spherical). Tha'pa ki~ gmigmi'gma. Balls are round. Ih^?e' gmigma' wa~ iye'waye. I found a round rock. Syn: gmigme'la. Redup: gmigmi'gma.
gmigme'la   vs. to be round (spherical). Ih^?e' ki~ le' ta~ya~'kel gmigme'la s^ni. This rock isn't completely round. Syn: gmigma'. Redup: gmigmi'gmela.
gnas^ka' n. frog.
gnugnu's^ka    n. grasshopper. See also: phez^i'hophop.

G^ - g^
g^i'    vs. to be brown. Igmu'la u~ki'thawa pi ki~ g^i'. Our cat is brown. Iye'c^hi~ki~ya~ke g^i' ki~ was^te'. The brown car is pretty. Pta~ye'tu c^ha~'na c^ha~wa'pe ki~ g^ig^i'. Leaves are brown in the fall. Redup: g^ig^i'.
H - h
ha'      n. 1) skin, hide. Ha' kisa'pe ke. He has dark skin. Ha ma'pati~. My skin is rough. Ha' ki~ le' tuwa' kpa~ya~' he? Who tanned this hide? 2) rind. Wagmu's^pa~s^ni ha' ki~ le' s^o'ke. This watermelon has a thick rind. 3) shell. Wi'tka ha' ki~ lena' ih^pe'ya ye! Throw away these egg shells!
hah^u~'ta    n. thread.
ha'la n. flea.
halha'ta n. magpie. Halha'ta is supposedly what the magpie says when he gives his characteristic cry. See also: u~kc^e'kih^a.
Ha'sapa    n. negro, black. Lit: 'black skin'. Ha~ke' Ha'masa'pa. I am par Negro. Ha'sapa wa~z^i' to'ha~h^c^i wa~la'ka he? Have you ever seen a Negro?
hA~    encl. Enclitic which indicates that the action or state is continuous. Its meaning is similar to the meaning added to an English verb by the ‑ing suffix.. Naha~'h^c^i nuka' ha~ he? Kikta' yo! Are you still lying there? Get up! H^ta'leha~ wakha~'yez^a ki~ tha~ka'l s^ka'ta ha~ pi. Yesterday the children were playing outside.
hA~' va. to be, to be in a place. He'c^hiya c^ha~' o'ta he'. There are a lot of trees over there. Wi'gli?o?i'naz^i~ wa~z^i' tukte'l ha~' he? Where is a gas station? Waks^i'c^a ki~ wa'glotapi aka~'l he'. The bowl is on the table. Usage: HA~' is used only of inanimate objects having a base which is narrow when compared with the height of the object. See also: na'z^i~, ya~kA', h^pa'yA, ?u~'.
ha~'   1) yes. Ni' kta he? Ha~', mni' kte. Are you going? Yes, I am (going). 2) no. Ni' kte s^ni he? Ha~', mni' kte s^ni. Aren't you going? No, I'm not (going). (Literally: "Yes, I'm not going.") Usage: In reply to negative question, ha~' means no.
ha~he'pi, hahepi, hanhepi (hahn-hay-pee) n. night. Ha~he'pi to'na to'khi ila'la he? How many nights were you away? December ogna' ha~he'pi ki~ ha~'skaska. Nights are long in Decembers.
— vimp. to be night. Ec^ha~'ni ha~he'pi kte. It will soon be night. Ha~he'pi c^ha~'na hi~ha~' wi'kigni pi. Owls hunt for their prey at night.
— adv. last night. Ha~he'pi Jim hu' kawe'g^e. Jim broke his leg last night.
ha~he'pi ki~ adv. tonight. Ha~he'pi ki~ to'ks^a ohi'?u~ya~ pi kte. We will certainly win tonight.
ha~he'piwi'    n. moon. Lit: 'night luminary'. Mah^pi'yaya c^ha ha~he'piwi' ki~ wa~bla'ka owa'kihi s^ni. It is cloudy, and I can't see the moon. Ha~he'piwi' ki~ wana' tha~'ka ke. The moon is crescent (becoming full) now. See also: wi', a~'pawi'.
ha~huta (hah-ghuen-dah) n. thread
ha~ka's^i    n. female cousin of a man. Usage: This is a term of address.
ha~m?i'kc^eka    n. moccasin. Lit: 'ordinary shoe'. See also: ha~'pa.
ha~'pa     n. shoe.
ha~'skA    vs. 1) to be tall (of upright things). He' c^ha~' ki~ li'la ha~'ske. That tree is very tall. Hena' c^ha~' ki~ li'la ha~'skaska. Those trees are very tall. Wic^ha's^a ha~'ska wa~ wa~ni'ya~ka c^hi~. A tall man wants to see you. 1s: maha~'ske 'I am tall'. 1p: u~ha~'ska pi 'we are tall'. Redup: ha~'skaska. 2) to be long (of horizontal things). Zuze'c^a ha~'ska wa~ waka't?e. I killed a long snake. Mas^ti~'c^ala ki~ nakpa' ha~'skaska yukha~' pi. Rabbits have long ears. Ha~'pa ki~ lena' eha's^ ha~'skaska. These shoes are too long.
he (ghay) n. mountain
he       encl. Particle which indicates a question.. Nitha'?iye'c^hi~ki~ya~ke ki~ tukte'l ha~' he? See also: hu~wo'.
he'      pron. 1) that, that one. He' wic^ha's^a ki~ (Wic^ha's^a ki~ he') o'makiye. That man helped me. He' ophe'wathu~ kte yelo'. I'm going to buy that one. 2) he, she, it, him, her. He' Jim atku'ku. He is Jim's father. A~pe'ha~ he' wa~la'ka he? Did you see him (her, it) earlier today? He' yac^hi~' he? Do you want it?
hec^a'     n. buzzard.
he'c^i   encl. Enclitic which marks a polite suggestion. It is equivalent to a command, but is used when speaking to someone who should not be commanded by the speaker.. Wana' u~ya~' pi he'c^i. Shall we go now? Blo' eta~' awa'?u he'c^i? Should I bring potatoes? Mitha'?iye'c^hi~ki~ya~ke ogna' u~ya~' pi he'c^i. Maybe we should go in my car.
he'c^ha vs. to be such a one, to be one of a mentioned kind. Mitha'wic^u ki~ wa?u~'spekhiye he'c^ha. My wife is a teacher Hena' wic^ha's^a ki~ Sic^ha~'g^u he'c^ha pi. Those men are Rosebud Sioux. Pteyu'ha he?u~'c^ha pi. We are cattle ranchers. 1s: hema'c^ha 'I am a'. 1p: he?u~'c^ha pi 'we are'.
— encl. to be necessary, to have to. Ag^u'yapi na c^ha~ha~'pi ophe'?u~thu~ pi kte he'c^ha. We have to buy bread and sugar. Usage: In order to have this meaning he'c^ha must follow another verb. In this function he'c^ha is virtually an enclitic.
he'c^hena   adv. still. George Nebraska e'l he'c^hena wo'was^i ec^hu~'. George still works in Nebraska. He'c^hena ni' kta he? Are you still coming?
he'c^hi   adv. there.
he'c^hiya    adv. there; in, at, or to that general area. He'c^hiya (he'c^hi) Lakho'ta to'na thi' pi he? How many Indians live there? Usage: He'c^hiya is often shortened to he'c^hi.
hec^hi~'s^kayapi   n. mountain sheep. Lit: 'they make spoon from their horns'.
he'ha~     adv. then. U~c^i'gc^ik?ala u~ki'c^hag^a pi k?u~ he'ha~ h^eya'ta u~thi' pi. While we were small and growing up (then) we lived out in the country. Usage: He'ha~ is used in sentences which refer to actual events. See also: heha~'l.
heha~'l   adv. then. Thoke'ya Lusk ekta' u~ki' pi na heha~'l Cheyenne e'l u~ki' pi kte. First we'll get to Lusk and then we will get to Cheyenne. Usage: Heha~'l is used in sentences which refer to hypothetical events. Some people pronounce this word heha~'n. See also: he'ha~.
heh^a'ka n. elk. Lit: 'branched horns'.
he'l     adv. there; in, at, or to that place. He'l thi' pi. They live there.
hena'    pron. 1) those, those there. Hena' wic^ha's^a ki~ (Wic^ha's^a ki~ hena') o'makiya pi. Those men helped me. Hena' was^te'walake. I like those (things) there. Usage: Hena' is the plural of he'. 2) they, them. Hena' naha~'h^c^i hi' pi s^ni. They haven't come yet. C^ha~ksa'yuha' ki~ hena' owi'c^hayuspa pi. The police arrested them.
heta~' adv. from there. Heta~' makhi'yuthapi to'na yathi' he? How many miles do you live from there? Lincoln ekta' mni' kte naha~' heta~' Council Bluffs ekta' mni' kte. I'll go to Lincoln and then from there I'll go to Council Bluffs Bob hi' na owa'phe ya'mni heta~' Jim i~'s^?eya' hi'. Bob came and three hours later Jim also came.
he'ya    n. louse.
hi'1      va. to arrive here, to reach here, to get here, to come. To'ha~ yahi' he? When did you get here? 1s: wahi' 'I came'. 1p: u~hi' pi 'we came'.
hi'2 (hee) n. tooth, teeth.
hiya' 1) no. Ni' kta he? Hiya', mni' kte s^ni. Are you going? No, I'm not (going). 2) yes. Ni' kte s^ni he? Hiya', mni' kte. Aren't you going? Yes, I am (going). (Literally: "No, I am going") Usage: In reply to a negative question, hiya' means "yes".
hiya'yA va. to pass by. Hi~'ha~ni o'pta hiya'ya pi c^ha wa~wi'c^hablake. This morning I saw them pass by. Usage: This does not allow for a stop on the way, as the English "pass by" does. This verb is a compound of the verbs hi' (to arrive here) and iya'yA (to leave here, to go away). In the first and second person forms, some speakers add affixes to each verbal element (wahi'blable, yahi'lale), while others add an affix to either one or the other (wahi'yaye, yahi'yaye or hibla'ble, hila'le). 1s: wahi'yaye, wahi'blable, hibla'ble 'I passed by'. 1p: u~hi'yaya pi 'we passed by'.
hiya'ye   n. semen, cum.
hiyu' va. to leave somewhere to come to a place of close focus. Bismark eta~' ma'zas^ka~s^ka~' nu'pa he'ha~ wahi'yu. I left Bismark for here at two o'clock. Toha~'l Lincoln eta~' yahi'yu kta he? When will you leave Lincoln to come here? Hiyu' nitho! Come here at once (w.s.)! 1s: wahi'yu 'I left to come here'. 1p: u~hi'yu pi 'we left to come here'.
hi~'     n. hair, fur.
hi~gna'thu~   va. to get married. Mic^hu~'ks^i hi~'ha~ni ki~ hi~gna'thu~ kte. My daughter is getting married tomorrow. Usage: Hi~gna'thu~ is used only with reference to females. 1s: hi~gna'wathu~' 'I got married'. 1p: hi~gna'?u~thu~' pi 'we got married'.
hi~gna'yA~    vt. to have for a husband, to marry. Mic^hu~'ks^i Joe Little Thunder hi~gna'yi~ kte. My daughter is marrying Joe Little Thunder. 1s: hi~gna'waye 'I married him'. 1p: hi~gna'wic^ha?u~ya~ pi 'we married them'.
hi~ha~'   n. owl.
hi~'ha~na    morning. See hi~'ha~ni.
hi~'ha~ni n. morning. Hi~'ha~ni ki~ kha'te. It is a hot morning. Variant: hi~'ha~na.
— vimp. to be morning. Naha~'h^c^i ha~he'pi he? Hiya', hi~'ha~ni. Is it still night? No, it is morning.
— adv. this (past) morning. Hi~'ha~ni wo'wapi wa~ Jim eta~' iwa'c^u. I got a letter from Jim this morning.
hi~'ha~ni ki~    adv. tomorrow. Hi~'ha~ni ki~ owa'kpamni ekta' wagni' kte. I'll go home to the agency tomorrow. Variant: hi~'ha~na ki~.
hi~h^pa'yA   vs. to fall, to fall off. Wakta' yo, nihi~'h^payi~ kte! Be careful not to fall! Mic^hi~'ks^i s^u~'kawakha~' eta~' hi~h^pa'ye. My son fell off a horse. 1s: mahi~'h^paye 'I fell'. 1p: u~hi~'h^paya pi 'we fell'.
hi~ye'te n. top of the shoulder. See also: ablo'.
ho'      n. voice.
— va. to howl, to give voice. S^u~n^ma'nitu ki~ ha~he'pi a'yataya ho' pi. The coyotes howled all night last night. Usage: Ho' is used only of dogs and dog-like animals.
hocoka (hoh-choh-kah) yard
hog^a~' n. fish.
Hohe'   n. Assiniboine. Niho'he he? Are you an Assiniboine?
hohu'    n. bone (Brule). See huhu'.
hoks^i'c^ala    n. baby. Hoks^i'c^ala oh^?a~'wih^aya la wa~ yuha'. She has a cute baby. Honi'ks^ic^ala k?u~ he'ha~ niwa's^te la. You were cute when you were a baby.
hoks^i'la n. 1) boy. Le' hoks^i'la ki~ wani'yetu za'pta~. This boy is five years old Be'bela ki~ le' hoks^i'la. This baby is a boy. Naha~'h^c^i honi'ks^ila pi. You are still boys. 1s: homa'ks^ila 'I am a boy'. 2) young man. Lakho'ta hoks^i'la ki~ ohi'tika pi. The Indian boys were brave. Usage: This meaning is poetic.
hoks^i'yuha va. to have a baby, to give birth to a baby. Mary ha~he'pi hoks^i'yuha. Mary had a baby last night. 1s: hoks^i'bluha 'I had a baby'. 1p: hoks^i'?u~yuha pi 'we had babies'.
hokha'    n. heron.
hothu~'   va. to utter a cry, to utter the characteristic cry of a species. S^u~'kawakha~' wa~z^i' hothu~' naya'h^?u~ he? Did you hear a horse neigh? Hi~'ha~ni zi~tka'la ki~ hothu~' pi. The birds are singing this morning. Usage: Hothu~' is used only of animal noises. It is translated by a number of English verbs which refer to animal cries: 'mew', 'neigh', 'bellow', 'chirp', 'cackle', 'quack', etc. There are separate verbs, however, for the calls of dogs and dog-like animals.
howa'nag^oye    n. tape recorder.
howa'sapa   n. catfish.
howa'yA   va. to mew. Igmu'la ki~ loc^hi~' ye'lakha howa'ya he.1 The cat must be hungry, he is mewing
hu'1     n. bush, shrub.
hu'2     n. leg.
hu'3     n. tire.
hublo'   n. shin. 1s: mihu'blo 'my shin'.
huhu'    n. bone (Oglala). Variant: hohu'.
hu?i'pat?i~ze   n. tire pump. Lit: '(what) a tire is inflated with'.
huka's^e va./vs. to stumble, to trip. Huma'kas^e na magli'h^paya kha. I stumbled and almost fell. Huka's^e ona'?iphekeke. It's easy to stumble here. Syn: kas^e'. 1s: huwa'kas^e, huma'kas^e 'I stumbled, I tripped'. 2s: huya'kas^e, huni'c^as^e 'you stumbled, you tripped'. 1p: hu?u~'kas^e pi 'we stumbled, we tripped'.
hu?o'kah^mi   n. popliteal (back of the leg behind the knee). Lit: 'place where the leg bends'.
hupa'gmiya~ya~ n. wheel.
hu'stakA vs. to be tired. Wic^ha's^a ki~ li'la hu'staka pi c^ha iyu'ha eha~'ni iyu~'ka pi. The men were very tired and all of them have gone to bed already. Usage: Hu'stakA is never used to modify a noun. See also: watu'kha. 1s: hu'masta'ke 'I am tired'. 1p: hu'?u~sta'ka pi 'we are tired'.
hus^te'   vs. to be crippled. Jack ksuya'pi c^ha wana' hus^te'. Jack got hurt and now he is crippled. Hus^te' pi ki~ sagye' u~ ma'ni pi. Crippled people walk with a stick. Winu'h^c^ala hus^te' ki~ u~'s^ika pi. Crippled old women are pitiful. 1s: mahu's^te 'I am crippled'. 1p: u~hu's^te pi 'we are crippled'. Redup: hus^te's^te.
hu'ta n. root.
hu~'kA s^ni vs. 1) to be weak. Le' wakha'lyapi hu~'ke s^ni. This coffee is too weak. Wakha'lyapi hu~'ke s^ni wah^te'wala s^ni. I don't like weak coffee. 1s: mahu~'ke s^ni 'I am weak'. 1p: u~hu~'ka pi s^ni 'we are weak'. 2) to be dying. Leks^i'waye ki~ hu~'ke s^ni. My uncle is dying.
Hu~'kpaphaya   n. Hunkpapa Sioux, Standing Rock Sioux. Hu~'kpaphaya wa~ hi~gna'ye. She married a Hunkpapa. Nihu~'kpaphaya pi he? Are you Standing Rock Sioux?
hu~ska' n. legging.
hu~ya'khu~   n. sock, stocking.

H^ - h^
h^a'   vt. to bury. A~pe'tuto'pa he'kta h^a' pi. He was buried last Thursday. Was^i'lh^paya ki~ tukte'l h^a' yo! Bury the garbage somewhere! 1s: wah^a' 'I buried it'. 1p: u~h^a' pi 'we buried it'.
H^ah^a'thu~wa~    n. Ojibwa. Lit: 'those who live at the falls'. Nih^a'h^athu~wa~ he? Are you a Chippewa? H^ah^a'thu~wa~ wa~ hi~gna'wayi~ kte. I am marrying a Chippewa.
h^e'   n. mountain.
H^esa'pa    n. Black Hills (South Dakota). See also: Paha'sapa.
h^la'h^la n. bell.
h^lo' va. growl. S^u~'ka ki~ h^lo' he. The dog is growling Usage: H^lo' is used only of animals.
h^oka'    n. badger.
h^o'ta vs. to be gray. S^u~'ka h^o'ta ki~ sa'pe ki~ thakpe'. The gray dog attacked the black one. S^u~'s^u~la o'ta h^c^a h^olh^o'ta pi e'yas^, hu~'h^ kho' sapsa'pa pi. Most donkeys are gray, but some are black. 1s: mah^o'ta 'I am gray'. 1p: u~h^o'ta pi 'we are gray'. Redup: h^olh^o'ta.
h^pa'yA    vs. to be lying. H^pa'ye. It is, it lies. Wakpa'la ki~ ka'khiya h^pa'ye. The creek is over there. Usage: When used in the sense of 'to be lying' the reference is always to inanimate things whose main dimension is horizontal.
h^ta'leha~ adv. yesterday. H^ta'leha~ wagmu's^pa~s^ni wa~ theb?u~'ya~ pi. We ate a watermelon yesterday.
h^taye'tu     n. evening. South Dakota e'l bloke'tu c^ha~'na h^taye'tu ki~ ha~'skaska. Summer evenings are long in South Dakota.
— vimp. to evening. Ec^ha~'ni h^taye'tu kta c^ha u~gla' pi kte he'c^ha. It will soon be evening, and we have to go home. Wani'yetu c^ha~'na ec^ha'kc^ha~ni h^taye'tu. Evening comes early in the winter.
h^upa'hu n. wing.
h^upa'khiglake    n. bat (animal).
h^wa'   vs. sleepy. Hoks^i'la ki~ h^wa' c^ha c^he'ya he. The baby is sleepy, and so he is crying. Usage: H^wa' is used only of humans. H^wa' is not used to modify topics; it can only be used as a verb. 1s: mah^wa' 'I am sleepy'. 1p: u~h^wa pi 'we are sleepy'. Redup: h^wah^wa'.

H^? - h^?
h^?okha' n. singer, Indian singer. Hoks^i'la ki~ le' ic^ha'g^e ki~ h^?okha' he'c^ha c^hi~'. This boy wants to be a singer when he grows up. Wac^hi'pi ki~ e'l h^?okha' ki~ li'la ta~ya~' lowa~' pi. The singers at the dance rally sang well. Usage: This word is used only of persons who sing traditional Indian music. Variant: okha'.
— va. to sing with the drum, to sing traditional Indian music. Ha~he'pi ki~ wic^ha's^a ki~ he' h^?okha' kte. That man will sing Indian music tonight. Hoks^i'la u~ki'thawa pi ki~ h^?okha' u~spe'c^?ic^hiya pi. Our boys are teaching themselves to sing Indian style. 1s: h^?owa'kha 'I sing Indian music'. 1p: h^?o?u~'kha pi 'we sing Indian music'.

I - i'
i'1         n. mouth, both inside and outside.
i'2         va. to arrive at a place away from here. Paul eha~'ni iya'ya c^ha wana' i' se'c^e. Paul left already and he is probably there by now. 1s: wa?i' 'I arrived there'. 1p: u~ki' pi 'we arrived there'.
ic^a'kse    n. axe. See also: nazu~'spe.
ic^a'mna vimp. to snow. Ha~?o'pta ic^a'mna c^ha wana' li'la wasme'. It snowed the whole night through, and now the snow is very deep.
ic^a'mnapi n. snowing, snow. Ic^a'mnapi ec^e' ec^hu~'. All it does is snow.
ic^u' vt. 1) take. Mi'la ki~ tuwa' ic^u' he? Who took the knife? Phez^u'ta ki~ iya'c^u ki~ was^te'. You better take the medicine. 1s: iwa'c^u 'I took him, it'. 1p: u~ki'c^u pi 'we took him, it, he took us, they took us'. 2) to get, to receive. Wo'wapi mitha'wa ki~ iya'c^u he? Did you get (receive) my letter?
ic^ha'g^A   vs. to grow, to be grown up. H^eya'ta ima'c^hag^e I grew up out in the country. Hoks^i'la ki~ li'la ic^ha'h^ a'ya pi lah^. The boys are certainly growing. He' obla'ye ki~ e'l phez^i' o'ta ic^ha'g^e. There is a lot of grass growing on that flat. Eha~'ni ic^ha'g^e ki~ oho'wic^hala pi yo! Respect older people! 1s: ima'c^hag^e 'I grew up'. 1p: u~ki'c^hag^a pi 'we grew up'.
ic^hi~'     conj. because, for, for you see. Ta'kuwe oz^a~'z^a~glepi ki~ iyu'ha yug^a~'g^a~ ha~ he? Ic^hi~' thima' okha'te c^ha he' u~. Why are all the windows open? Because it is hot in the house, that's why.
ic^?i~'     n. harness.
iglu'k?eg^A vrefl. scratch oneself, as when itching. Maya's^puya c^ha miglu'k?eg^e. I am scratching because I itch. 1s: miglu'k?eg^e 'I scratch myself'. 1p: u~ki'gluk?eg^a pi 'we scratch ourselves'.
igmu'la   n. domestic cat.
igmu'tha~ka     n. mountain lion. Lit: 'big cat'.
ig^a'g^a   n. whetstone, grindstone.
ig^u'g^a   n. a rocky place.
iha'     n. the lips, without differentiation of the upper and lower members. See also: phute'.
iha~'blA    va. to dream. Ha~he'pi c^ha~'na iya'ha~bla he? Do you dream at night? 1s: iwa'ha~ble 'I dreamed'. 1p: u~ki'ha~bla pi 'we dreamed'.
Iha~'kthu~wa~   n. Yankton Sioux. Lit: '(those) dwelling at the end'. Iha~'kthu~wa~ ki~ Lake Andes e'l thi' pi. The Yanktons live at Lake Andes (South Dakota). Iha~'kthu~wa~ heni'c^ha he? Are you a Yankton?
ihu'pa   n. handle.
ih^a' va. to smile. Hoks^i'c^ala ki~ ih^a' ya~ka' he. The baby is sitting there smiling. 1s: iwa'h^a 'I smile'. 1p: u~ki'h^a pi 'we smile'.
ih^?e' n. rock. See also: i~'ya~.
ikc^e'ya wo'glakA    va. an everyday style of speaking characterized with shortcuts: slurring, shortening words, and so on. See also: yat?i~'sya wo'glakA.
ikto'   n. spider; Ikto, the trickster. See i~kto'.
ikto'mi    n. spider; Iktomi, the trickster. See i~kto'mi.
ikhu' n. chin.
ikhu'hi~ n. beard. Lit: 'chin hair'.
ikhu's^a~'   n. mink. Lit: 'white chin'.
ile'      vs. to be burning, to be on fire. Wana' phe'ta ki~ ile'. Now the fire is burning. Pheti'z^a~z^a~ye ile' ki~ eta~' ona'. The grass fire started from the burning lamp. 1s: ima'le 'I am on fire'. 1p: u~ki'le pi 'we are on fire'. Redup: ile'le.
ima's?iyaphe   n. hammer. Lit: 'what metal (nails) is (are) hit with'.
ina'     n. mother, my mother. Ina', wo'wapi wa~ iye'waye. Mother, I found a book. Usage: This is a term of address used for one's mother and her sisters. See also: mama'.
ina'h^mA    va. to hide. Tukte'l ina'yah^ma he? Where are you hiding? Tukte'l ina'h^me. He is hiding somewhere. Tukte'l e'?inah^ma yo! Run and hide somewhere! Thiyo'pa ila'zata ina'wah^me. I hid behind the door. 1s: ina'wah^me 'I am hiding'. 1p: u~ki'nah^ma pi, ina'?u~h^ma pi 'we are hiding'.
ina'h^ni va. to hurry. Wana' the'ha~. Ina'?u~h^ni pi kte he'c^ha. It is getting late. We'd better hurry. 1s: ina'wah^ni 'I am hurrying'. 1p: u~ki'nah^ni pi, ina'?u~h^ni pi 'we are hurrying'.
— adv. hurriedly, quickly, without losing time. Ina'h^ni mas?o'phiye ekta' mi'c^iya yo! Go to the store for me quickly! To'khiya ina'h^ni la' he? Where are you hurrying to?
ina'yA~'    vt. to have as mother. 1s: ina'waye 'I have her as mother'. 1p: ina'?u~ya~ pi 'we have her as mother, he/she has us as mothers, they have us as mothers'.
ina'z^i~ va. 1) to stand up. Wi~'ya~ ki~ ya~ka' ha~ yu~'kha~, ina'z^i~. The woman was sitting down, but then she stood up. 1s: ina'waz^i~ 'I stood up'. 1p: u~ki'naz^i~ pi 'we stood up'. 2) to go up to and stop. Oz^a~'z^a~glepi isa'khib ina'z^i~ yo! Go stand by the window! Iye'c^hi~ki~ya~ke stop signs e'l ina'z^i~ kte he'c^ha. Cars should stop at stop signs. 3) to stop spontaneously (referring to mechanical devices such as motors, engines, clocks). Ma'zas^ka~s^ka~' ki~ ina'z^i~. The clock has stopped.
i'puza   vs. to be thirsty. Lit: 'to be dry mouthed'. 1s: i'mapu'za 'I am thirsty'. 1p: i'?u~pu'za pi 'we are thirsty'.
i'phi   vs. to be full, to be satisfied with eating. Ta~ya~' i'maphi'. Phila'mayaye. I am satisfied (I am full). Thank you. I'niphi' he? Are you full (are you satisfied)? 1s: i'maphi' 'I am full, I am satisfied with eating'. 1p: i'?u~phi' pi 'we are full, we are satisfied with eating'.
iphi'yaka n. belt.
isa'khib postp. beside. Iye'c^hi~ki~ya~ke ki~ thi'pi ki~ isa'khib na'z^i~. The car is parked beside the house. Ni'sakhib maka' he'c^i? Shall I sit beside you?
Isa~'yethi    n. Santee Sioux. Nisa~'yethi he? Are you a Santee? Isa~'yethi ki~ ohi'ya pi. The Santees won.
isla'ye n. salve, ointment.
isto'   n. arm.
is^ka'hu   n. ankle.
is^la'yeta~    vs. to be right-handed. Is^la'yeta~ u~ wo'wa. He writes with his right-hand. Usage: Lakhota speakers prefer to use is^la'yeta~ with a verb; as "he writes right-handed" rather than saying "he is right-handed". Compare this with c^hatka' "to be left-handed". 1s: ima's^layeta~ 'I am right-handed'. 1p: u~ki's^layeta~ pi 'we are right-handed'.
is^pa'   n. elbow.
is^ta'    n. eye.
is^ta'h^e n. eyebrow.
is^ta'nic^atha~'ka    n. swallow (bird).
is^ta'?otho'   vs. to have a black eye. 1s: is^ta'?oma'tho 'my eye is black, I have a black eye'. 1p: is^ta'?u~ko'tho pi 'we have a black eye'.
Is^ta'wic^ha'yaza~piwi' n. march. Lit: 'the month of sore eyes. This refers to the high incidence of snow blindness in the old days at this particular period of late winter ‑- early spring.'. Is^ta'wic^ha'yaza~piwi' e'yas^, ec^ha~'ni a~pe'tu was^te's^te. It is awfully warm for March. [This literally means: "Although it is March, the days are good earlier (than expected).] Is^ta'wic^ha'yaza~piwi' c^ha~'na eya' s^na os^i'c^ec^a. The weather in March is bad now and then. March is usually bad.
is^te'lyA vt. to embarrass someone, to shame someone. Mic^hi~'c^a ki~ waya'tka~ pi s?a c^ha is^te'lmaya~ pi. My children are drunkards and they shame me. Is^te'lniya~ he? Did he embarrassed you? Did he insult you? 1s: is^te'lwaye 'I embarrassed him'. 1p: is^te'l?u~ya~ pi 'we embarrassed him, he embarrassed us, they embarrassed us'.
is^ti'mA, istime (ee-shdee-may) vs. to sleep. Wana' the'ha~ nis^ti'me s^ni, c^ha hu'nista'ka ite'ke. You haven't slept much lately and you must be tired Variant: is^ti~'mA. 1s: mis^ti'me 'I slept'. 2s: nis^ti'me 'you slept'. 1p: u~ki'stima pi 'we slept'.
i's^timaha~pi n. eyelashes.
Ita'zibc^ho'   n. Sans Arc Sioux, No Bow Sioux. Lit: 'without bows.'. Ita'zibc^ho' ki~ Mnikho'woz^u thi'pi e'l thi' pi. The Sans Arc live on the Cheyenne River Reservation Ita'zibc^ho' heni'c^ha he? Are you a Sans Arc? The French name ("Sans Arc") has the same meaning.
ita'zipa    n. bow (weapon).
ite'      n. face.
ite'kA vs. to be likely. Ha~he'pi ki~ mag^a'z^u kte ite'ke. It is likely to rain tonight. Robert yi~' kte ite'ke. It is likely that Robert will go. Wac^hi' ni' kta he? Ima'teke. Are you going dancing? I might (I am likely to go.) Ini'teka he? Dou you think you might? Usage: Ite'kA is ordinarily used in an impersonal sense only, but it is occasionally found with stative verb affixes.
itka'   n. testicle, testes, balls.
ito'kag^ata   n. south.
ito'wapi n. picture.
Itha'wa   vs. to belong to, to be one's possession; to possess, to be the owner of. He' iye'c^hi~ki~ya~ke ki~ nitha'wa he? Is that car yours? Wo'wapi mitha'wa ki~ tukte'l ya~ka' he? Where is my book? 1s: mitha'wa 'it is mine'. 1p: u~ki'thawa pi 'it is ours'. 1s-2s: nimi'thawa 'you are mine, I am yours (only context can indicate which meaning is appropriate)'.
itho'   adv. I think, I might, I guess, etc. Itho' wahi'. I just dropped in. Itho' othu~'wahe ekta' mni' kte. I guess I'll go to town. Usage: Itho' is an adverb, not a verb, as suggested by the English equivalents. See also itho'c^hes^, whose meaning and use are the same as itho', except that itho' is not so strong.
itho'c^hes^   adv. I think, I might, I guess, etc. Itho'c^hes^ oma'ni mni' kte. I think I'll go for a walk. Itho'c^hes^ wahi'. I came for the hell of it, I came for no particular reason. Itho'c^hes^ oma'ni u~ya~' he'c^i? Shall we go for a walk, you and I? He wic^ha's^a itho'c^hes^ hi'. That man came for no particular reason. Usage: Itho'c^hes^ is used most frequently in sentences in which the speaker refers to himself. It is never used in sentences about second person ("you"). Itho'c^hes^ is a contraction of Itho' and ec^he's^. It is difficult to give an exact translation of itho'c^hes^ since it expresses emotions or attitudes which are most clear from the whole situation in which the word is used. Itho'c^hes^ is an adverb, not a verb, as suggested by the English equivalents. See also: itho'.
— interj. to hell with it! Itho'c^hes^! Wagni' kte. To hell with it! I'll go back home. Usage: Interjection of disgust and displeasure at being ignored. Itho'c^hes^ is very strong.
ithu'hu    n. forehead.
ithu~'kala    n. mouse.
ithu~'kasa~' n. weasel. See ithu~'kasa~'la.
ithu~'kasa~'la    n. weasel. Variant: ithu~'kasa~'.
iwa'ziyata~ha~   postp. to the north from. Pierre ki~ iwa'ziyata~ha~ na Mni's^os^e ki~ iwi'yoh^peyata~ha~ ya~ke'. It's (located) north of Pierre and west of the Missouri River.' See also: iwi'yoh^peyata~ha~, wazi'yata.
iwi'yoh^peyata~ha~    postp. to the west from. Pierre ki~ iwa'ziyata~ha~ na Mni's^os^e ki~ iwi'yoh^peyata~ha~ ya~ke'. It's (located) north of Pierre and west of the Missouri River.' See also: iwa'ziyata~ha~, wi'yoh^peyata.
iyA'    vt. to speak. Wic^ha's^a ki~ he' iye' s^ni. That man doesn't speak (i.e. he is dumb). Wana's^ ic^ha'g^e e'yas^, be'bela iye'. She is grown up, but she talks baby talk. Psa'loka iya'ya he? Do you speak Crow? 1s: iwa'ye 'I spoke'. 1p: u~ki'ya pi 'we spoke'.
iya'yA va. 1) to leave a place away from here in order to go somewhere else. Toha~'l ka'khiya ila'ni kta he? When will you leave for there? Ma'zas^ka~s^ka~' to'na k?u~ he'ha~ Pierre eta~' iya'ya pi he? When did they leave (from) Pierre? Usage: Iya'yA can not be used when the departure is in this direction. Instead of ibla'mni kte and ila'ni kte some speakers say ibla'bli~ kte and ila'ni kte. 1s: ibla'ble 'I left to go there'. 1p: u~ki'yaya pi 'we left to go there'. 1s-Fut: ibla'mni kte 'I will leave to go there'. 2s-Fut: ila'ni kte 'you will leave to go there'. 2) to start (of motors and engines). Iye'c^hi~ki~ya~ke ki~ iya'ye s^ni. The car didn't start.
Iye'    pred. 1) to be the one. 1s: miye' 'I am the one'. 1p: u~ki'ye pi 'we are the ones'. 2) to be the one to decide. 1s: miye' 'I am the one to decide'. 1p: u~ki'ye pi 'we are the ones to decide'.
iye'c^hec^a vimp. ought to. Taku~'l ec^ha'mu kta iye'c^hec^a. I ought to do something.
iye'c^hi~ki~ya~ke    n. car, automobile. Lit: 'it runs by itself'.
iye'yA vt. find. S^u~'kawakha~' ki~ iye'wic^hayaya pi he? Did you find the horses? Tukte'l iye'niya~ pi he? Where did they find you? 1s: iye'waye 'I found him, it'. 1p: iye'?u~ya~ pi 'we found him, it, he found us, they found us'.
iyo'c^as^ke n. buttons.
iyo'katkug^e   n. bolt, screw. See also: wa?i'yokatkug^e.
iyo'k?i~pa   n. cradleboard.
i'yotakA   va. to sit down. I'yotaka pi yo! Sit down! Oya'te ki~ oya's?i~ e'yotake. All (of) the people sat down. "Thatha~'ka I'yotake" Was^i'c^uya "Sitting bull" kha'. Thatha~'ka I'yotake means "Sitting Bull" in English. 1s: i'blotake 'I sat down'. 1p: u~ki'yotaka pi 'we sat down'.
iyu'kc^a~    vt. to think so, to have the opinion that. ni' kta ilu'kc^a~ he? Do you think you'll go? 1s: iblu'kc^a~ 'I think that...'. 1p: u~ki'yukc^a~ pi 'we think that...'.
iyu~'kA va. 1) to go to bed. Ha~he'pi ma'zas^ka~s^ka~' to'na k?u~ he'ha~ inu'ka he? What time did you go to bed last night? Wakha~'yez^a ki~ naha~'h^c^i iyu~'ka pi s^ni he? Have the children gone to bed yet? 1s: imu'ke 'I went to bed'. 1p: u~ki'yu~ka pi 'we went to bed'. 2) to lie down. Igmu'la ki~ oyu~'ke ki~ e'l yi~' na iyu~'ke. The cat went and lay down on the bed. Makhu'z^e ke; itho'c^hes^ owa'toha~ya~ imu'ki~ kte. I feel kind of sick; I think I'll lie down for awhile.

I~ - i~'
i~'       interj. we...ll, so... i~'..., tuwa' oyu'spa pi he? So..., who did they arrest? Usage: i~' is a sentence launching word that is used by a person who is just beginning to speak and has not completely formulated his thought. i~' is often pronounced very drawn out. See also: i~'ska.
i~kto'   n. spider; Ikto, the trickster. Variant: ikto'.
i~kto'mi    n. Variant: ikto'mi, ikto', i~kto'.
i~'ska   interj. we....ll, so.... I~'....ska, tuwa' oyu'spa pi he? So...., who did they arrest? Usage: i~'ska is a sentence launching word that is used by a person who is just beginning to speak and who has not completely formulated his thought. In this word i~ is often pronounced very drawn out (i~'....ska). See also: i~'.
i~'ya~   n. rock. See also: ih^?e'.
?i~'ya~kA   va. to run. S^u~'kawakha~' oh^?a~'khoya i~'ya~ka oki'hi pi. Horse can run fast. Iye'c^hi~ki~ya~ke ki~ ta~ya~' i~'ya~ke. The car runs well. 1s: wa?i'mnake 'I ran'. 1p: u~k?i~'ya~ka pi 'we ran'.
i~'ya~kape'mnipi    n. warclub. Lit: 'stone club'.

K - k
ka'      pron. that yonder, that one yonder. Ka' paha' ki~ (Paha' ki~ ka') leta~' makhi'yuthapi za'pta~ ya~ke'. That hill is five miles from here. Ka' wa~la'ka he? Do you see that one?
kaka'   n. grandpa. Usage: This is a term of address. See also: thu~ka's^ila.
ka'khi adv. over yonder, over there. Usage: Conversational variant of ka'khiya.
ka'khiya   adv. over yonder; over there; in, at, or to that general area over yonder. Ka'khiya mni' kte. I am going over yonder. Usage: Ka'khiya is often shortened to ka'khi.
ka'l    adv. there; yonder; in, at, or to that place over yonder. Wakha~'yez^a ki~ ka'l s^ka'ta pi. The children are playing over there.
kana'    pron. those yonder, those ones yonder. Kana' paha' ki~ (Paha' ki~ kana') leta~' makhi'yuthapi za'pta~ ya~ke'. Those hills are five miles from here. Kana' othe'h^ike. Those ones over there are expensive. Usage: Kana' is the plural form of ka'.
kapsu~' vt. to cause a liquid to pour out or spill by striking. Z^a~z^a~' ki~ e'kah^taka yu~'kha~, mni' ki~ kapsu~'. She bumped the glass and spilled the water. See also: papsu~'. 1s: waka'spu~ 'I bumped it and spilled it'. 1p: u~ka'psu~ pi 'we bumped it and spilled it'.
kapho'papi    n. soda, pop, soft drink. Lit: '(what) burst open with a pop'.
kas^le'cA   vt. to split longitudinally by striking (as wood with an axe). C^ha~' o'ta kas^le's^lec^e. He split a lot of wood. C^ha~' wa~ kas^le'c^e. He split a piece of wood. 1s: waka's^lec^e 'I split it'. 1p: u~ka's^lec^a pi 'we split it'.
kas^pa'pi okhi'se   n. nickel, five cents. Lit: 'half dime'.
kata~' adv. from over there. Paha' kata~' mi'yoglas?i~ hiyu'ye. He signalled from that hill with a mirror. Kata~' is a contraction of ka' [that (one) yonder] and eta~', eta~'ha~ (from).
kawe'g^A   vt. to break in two by striking with a tool. C^ha~bla'ska ki~ kawe'g^e. He hit the board and broke it. 1s: waka'weg^e 'I hit it and broke it in two'. 1p: u~ka'weg^a pi 'we hit it and broke it in two'.
kaye'g^A    vt. to sew. Ina' o'gle wa~ kaye'g^e. My mother sewed a shirt. Usage: Kaye'g^A refers to the sewing together two surfaces. It is not used when speaking of applique work or sewing moccasin soles to uppers. 1s: waka'yeg^e 'I sewed'. 1p: u~ka'yeg^a pi 'we sewed'.
ka~'   vs. to be old. Mitha'ha~pa ki~ wana' ka~' la. My shoes are worn out. (Humorous.) S^u~n^wi~'yela ki~ he' wana' ka~'. That mare is old now. Ka~' ki~ hu~'h^ hus^te' pi. Some old people limp. 1s: maka~' 'I am old'. 1p: u~ka~' pi 'we are old'. Redup: ka~ka~'.
ke'yA   vt. to say (that) (indirect speech). S^u~'kawakha~' eya' owi'c^hale ke'ye. He said he was looking for some horses. 1s: kephe' 'I said that'. 2s: kehe' 'you said that'. 1p: ke'?u~keya pi 'we said that'.
ki        det. the. See ki~.
kic^hi'    postp. together with, in the company of. Hi~'ha~ni Mary c^huwe'ku kic^hi' wa~bla'ke. I saw Mary this morning with her older sister. Kic^hi' maya'?u kta he? Are you coming with me? Kic^hi' maya~'ka yo! Sit with me! Usage: Kic^hi' is used only when two persons or things are involved, both having equal importance.
kic^hu'   vd. to back to, to return something to someone. C^ha~ha~'pi oki'lote e'yas^, kic^hu' s^ni. She borrowed some sugar from her, but she didn't return it. To'ks^a hi~'ha~ni ki~ ma'zas^ka~s^ka~' kic^hi'c^hu kte. I'll give your watch back to you tomorrow. 1s: we'c^hu 'I gave it back to him'. 1p: u~ki'c^hu pi 'we gave it back to him, he gave it back to us, they gave it back to us'.
kiksu'yA vt. to remember. Wana' c^hi'ksuye. Now I remember you. Maye'ksuya he? Do you remember me? 1s: we'ksuye 'I remember hit, it'. 1p: u~ki'ksuya pi 'we remembered him, it, he remembered us, they remembered us.'.
kikta'   va. 1) to get up. Hi~'ha~ni wato'ha~l ye'kta he? About what time did you get up this morning? Wana' kikta' pi kta he'c^ha. It's time to get up. Kikta' i'yotaka yo! Phez^u'ta ki~ c^hi'c^hu kte. Sit up! I will give you your medicine. 1s: we'kta 'I got up'. 1p: u~ki'kta pi 'we got up'. 2) to wake up. A~pe'tu iyo'hila ec^ha'kc^ha~ni we'kta. I wake up early every day.
kimi'mila n. butterfly.
kipa~' vt. to shout at someone to attract attention. C^ha~ku' ikho'wakata~ha~ u~ki'pa~ pi. They called us from across the street. 1s: waki'pa~ 'I yelled at him'. 1p: u~ki'pa~ pi 'we yelled at him, he yelled at us, they yelled at us'.
kis^to'    encl. Particle which indicates an assertion spoken by a woman. It is usually pronounced ks^to'. Hi~'ha~ni ki~ wasna' waka'g^i~ kte kis^to'. Tomorrow I am going to make wasna'. See also: ks^to', ks^t.
kiwa's^ic^u n. assimilated native Indian, urban Indian. Lit: 'one who has become White'. Variant: kiwa's^ic^u~.
ki~      det. the. S^u~'kawakha~' ki~ i'puza pi. The horses are thirsty. Hoks^i'la ki~ le' wani'yetu wikc^e'mna. This boy is ten years old. Usage: Ki~ is often used in Lakhota where there is no direct equivalent in English. Variant: ki.
ki~yA~' va. to fly. Wani'yetu c^ha~'na zi~tka'la ki~ ki~ya~' khigla' pi. Birds fly away in the winter. U~z^i~'c^ala ki~ naha~'h^c^i ki~ya~ pi s^ni. The baby birds are not flying yet. Waki~'ya~ owa'kihi ni'. I wish I could fly. 1s: waki~'ye 'I fly'. 1p: u~ki~'ya~ pi 'we fly'.
ki~ye'khiyapi n. airplane. Lit: 'they make them fly'.
ksu'yeyA     vt. to hurt, to cause pain to someone. To'na ksu'yewic^haya pi he? How many got hurt? Tuwa' ksu'yeniya~ he? Who hurt you? Usage: Ksu'yeyA can refer to either physical or mental pain. 1s: ksu'yewaye 'I hurt him'. 1p: ksu'ye?u~ya~ pi 'we hurt him, he hurt us, they hurt us'.
ks^t   encl. Particle which indicates assertion spoken by a man.. Ini'la, be'bela ki~ is^ti'me ks^t. Quiet, the baby is sleeping. See also: ks^to'.
ks^to' encl. Conversational variant of kis^to'.
ktA    encl. Particle which indicates a potential (not yet real) action or state. It often corresponds to English future.. S^u~h^pa'la wa~z^i' u~k?u' pi kte. They are going to give us a puppy. Yi~' kta ke'ye. He said he would go. Lakho'ta kta c^hi~'. He would like to be an Indian.
kte'    vt. 1) to slaughter. Pte kte' ha~ pi. They are slaughtering cattle. 1s: wakte' 'I slaughtered him'. 1p: u~kte' pi 'we slaughtered him'. 2) to kill. H^ta'leha~ wic^ha's^a nu'm wic^ha'kte pi. Yesterday two men were killed. S^u~n^ma'nitu to'na wic^ha'yakte he? How many coyotes did you kill?

Kh - kh
kha~'    n. nerve, tendon, vein.
kha~g^i'   n. 1) crow (bird). 2) fifty cents. Lit: 'crow. This refers to the bird on fifty-cent pieces of an earlier time.'. See also: okhi'se.
Kha~g^i'wic^ha's^a   n. Crow Indian. Lit: 'crow person'. Kha~g^i'wini'c^has^a he? Are you a Crow Indian See also: Psa'loka.
kha~'ta   n. plum, wild plum, domestic plum. Kha~'ta ki~ lena' li'la skusku'ya. These plums are very sweet.
khe'ya    n. land dwelling turtle.
khikto'pawi~g^e num. thousand. Ma'zaska' khikto'pawi~g^e bluha' ni'! I wish I had a thousand dollars! See also: opa'wi~g^e wikc^e'mna. Variant: khokto'pawi~g^e.
— vs. to be a thousand, to be thousands. Nikhi'ktopawi~g^e pi. There are thousands of you. Mi'laha~ska Thama'khoc^he ki~ e'l Lakho'ta khikto'pawi~g^e pi. There are thousands of Indians in the United States.
khi'zA vt. to fight. S^u~'ka ki~ he' u~ma' ki~ khi'ze. That dog fought the other one. Wic^ha'wakhiza wac^hi~' s^ni. I don't want to fight them. 1s: wakhi'ze 'I am fighting'. 1p: u~khi'za pi 'we are fighting'.
kho'   vs. to be included, to be counted in; also, as well, too. Kho'?u~niya~ pi kta he? Shall we include you, shall we count you in? Hoks^i'la ki~ s^ka'ta pi c^ha wic^hi~'c^ala ki~ kho' s^ka'ta pi. The boys are playing, and the girls are playing, too. Asa~'pi na c^ha~ha~'pi kho' mu'. I use cream and sugar, too. Mnipi'g^a kho'kho yatke'. He drank beer as well as other things. 1s: makho' 'I will be included'. 1p: u~kho' pi 'we will be included'.
khokto'pawi~g^e    num. thousand. See khikto'pawi~g^e.
khokha'yeh^?a~la    n. chicken, hen; poultry. See khokhe'yah^?a~la.
khokhe'yah^?a~la    n. chicken, hen; poultry. Variant: khokha'yeh^?a~la, khokho'yah^?a~la.
khokho'yah^?a~la    n. chicken, hen; poultry. See khokhe'yah^?a~la.
khola' n. male friend of a man. Usage: This is a term of address.
khola'yA, vt. to have (a man) as friend. 1s: khola'waye 'I have him as friend'. 1p: khola'?u~ya~ pi 'we have him as friend, he has us as friends, they have us as friends'.
khos^ka'laka n. young man. He' khos^ka'laka ki~ tha~ha~'waye. That man is my brother-in-law. (This would be spoken by a male.) Naha~'h^c^i nikho's^kalaka pi. Naha~'h^c^i khoni's^kalaka pi. You are still young men.
khukhu's^e   n. pig, hog.
khu'l yu~kA'    va. to lie down. Hu'masta'ka c^ha owa'toha~ya~ khu'l muke'. I was tired, so I am lying down for awhile. 1s: khu'l muke' 'I lie down'. 1p: khu'l u~yu~'ka pi 'we lie down'.
khute' vt. to shoot, to shoot at, to take a shot at. Thama'zawakha~' ki~ khute'. He shot his gun. Z^a~z^a~' u~khu'te he'c^i. Let's go shoot at bottles. Tha'h^c^a ki~ khute'. He shot at the deer. Usage: Khute' does not include the notion of striking the target. See also: o'. 1s: wakhu'te 'I shot'. 1p: u~khu'te pi 'we shot'.
khuwa'    vt. 1) to chase. Hoks^i'la ki~ s^u~'kawakha~ ki~ wic^ha'khuwa pi. The boys are chasing the horses. 1s: wakhu'wa 'I chased him'. 1p: u~khu'wa pi 'we chased him, he chased us, they chased us'. 2) to hunt game. Tha'h^c^a khuwa'. He is deer-hunting.
khu'z^A    vs. to be sick. Wakha~'yez^a ki~ tukte' wa~z^i' khu'z^a he? Which one of the children is sick? Usage: Khu'z^A is used only when speaking of human beings. This verb means "lazy" in Santee Dakota, and this difference in meaning causes some confusion between d- and l- dialect speakers. It is often understood as referring to a hangover, but it also is used when other kinds of illnesses are meant. See also: waya'za~ kA. 1s: makhu'z^e 'I am sick'. 1p: u~khu'z^a pi 'we are sick'. Redup: khus^khu'z^A.
khu~s^i'   n. grandma, grandmother. Usage: This is a term of address when speaking to the paternal grandmother (father's mother). See also: u~c^i'.
khu~s^i'yA   vt. to have as paternal grandmother. 1s: khu~s^i'waye 'I have her as paternal grandmother'. 1p: khu~s^i'?u~ya~ pi 'we have her as paternal grandmother, he/she has us as paternal grandmothers, they have us as paternal grandmothers'.

K? - k?
k?A' vt. to dig. Ta'ku u~ yak?a' he? What did you use to dig with? 1s: wak?e' 'I dug (it)'. 1p: u~k?a' pi 'we dug (it)'.
k?e'yas^ conj. but. See e'yas^.
k?i~' vt. to carry on the back, to pack. Wo'phah^te k?i~' pi. They are carrying packs. Hoks^i'c^ala ki~ k?i~'. She is carrying the baby on her back. 1s: wak?i~' 'I carry him, it on my back'. 1p: u~k?i~' pi 'we carry him, it on our backs, he carries us on his back, they carry us on their backs'.
k?u'   vd. to give (something to somebody). Le' o'gle ki~ c^hiye'waye ki~ mak?u'. My older brother gave me this coat. Ha~'pa ki~ lena' tuwa' nic^?u' he? Who gave you these shoes? Thohi~'ya~ki~ yetho'! Ma'zaska' wa~z^i' c^hic^?u' kte. Just a minute. I'll give you a dollar. 1s: wak?u' 'I gave it to him'. 1p: u~k?u' pi 'we gave it to him, he gave it to us, they gave it to us.'.

l
la1       encl. This enclitic is used with nouns and verbs. The use of la indicates that the speaker has a feeling of affection for the person or things the sentence refers to. La can also indicate small size or endearing characteristics of personality or appearance.. S^u~h^pa'la la c^ikc^i'k?ala la ki~ lena' hiyu' na wa~wi'c^haya~ki~ nitho'! Just come here and look at these little puppies. C^hi~c^a'la mitha'wa ki~ "H^o'te la" ec^i'ya pi. My colt's name is "Little Gray".
la'2      vd. to ask for something, to request. Wo'wapi he' wala' c^ha mak?u' pi. I asked for that book so they gave it to me. Wasku'yec^a ec^e'la la' yo! Ask only for candy! 1s: wala' 'I asked for it'. 1p: u~la' pi 'we asked for it, he asked for that book so they gave it to me'.
lah^   encl. Particle which indicates that the speaker has an emotional attitude toward the situation he is speaking about. Lah^ is a conversational variant of la'h^c^A and la'h^c^akA. Lah^ has no single English equivalent. Often it corresponds to a mild expletive such as "gee", but just as often it is the equivalent of an English adverb such as "surely" or to an exclamatory intonational contour.. Mnipi'g^a wa~z^i' wac^hi~' lah^. Gee, I'd sure like a beer! George loc^hi~' s?a lah^. That George is always hungry!
Lakho'ta n. 1) Sioux Indian. Mala'khota. I am a Sioux. Lakho'ta oya'te ki~ South Dakota na North Dakota e'l u~' pi. The Sioux people are in North Dakota and South Dakota. 2) Lakota, Teton Dakota. Ogla'la ki~ Lakho'ta pi. The Oglalas are Teton Dakotas. 3) Native American, American Indian. Lakho'ta wo'yute waste'yalaka he? Do you like Indian food? Nila'khota he? Are you a Native American? Ta'ku nila'khota he? What tribe are you?
le'1      pron. this, this one. Le' wi'c^azo ki~ (Wi'c^azo ki~ le') nitha'wa he? Is this pencil yours? Le' iwa'c^u kte. I'll take this one.
le'2      va. you went. See yA'.
le'c^hi     adv. to this place, here. Usage: Conversational variant of le'c^hiya.
le'c^hiya adv. here; in, at, or to this general area. Le'c^hiya yathi' he? Do you live around here? Hi~'ha~ni ki~ le'c^hiya yahi' kta he? Are you coming here tomorrow? Tha'pa ki~ le'c^hi ya~ke'! The ball is over here! Usage: Le'c^hiya is often shorten in rapid speech to le'c^hi.
leks^i'    n. blood uncle, mother's brother. Usage: This is a term of address.
leks^i'yA    vt. to have as blood uncle. 1s: leks^i'waye 'I have him as blood uncle'. 1p: leks^i'?u~ya~ pi 'we have him as blood uncle, he/she has us as blood uncles, they have us as blood uncles'.
le'l      adv. here; in, at, or to this place. Le'l i'yotaka ye! Sit down here!
lena' adv. these, these ones. Lena' wi'c^azo ki~ (Wi'c^azo ki~ lena') nitha'wa he? Are these pencils yours? H^ta'leha~ lena' wa~bla'ke s^ni. I didn't see these (these ones) yesterday. Usage: Lena' is the plural of le'.
leta~'    adv. from here. Leta~' blo' eya' akhi'yagla pi. They took some potatoes home form here. Usage: Leta~' is a contraction of le' [this(one)] and eta~', eta~'ha~ (from).
le'z^A va. to urinate, to pass urine, to piss. Yale'z^a yaki'nic^a he? Do you need to pee? 1s: wale'z^e 'I pissed'. 1p: u~le'z^a pi 'we pissed'.
lez^e'   n. urine, piss. 1s: mile'z^e 'my urine'.
li'glila   adv. very much, lots. Wakha~'yez^a ki~ li'glila wo'ta pi lah^/ The children sure do eat lots. Li'glila is the reduplicated form of li'la. A notion of habitual or repeated action is indicated. See also: li'la.
li'la     adv. 1) very. Li'la hu'masta'ke. I am very tired. 2) Wakha'lyapi ki~ le' li'la sku'ye. This coffee is too sweet. See also: li'glila.
loc^hi~' va. to be hungry. H^ta'leha~ heha~'ta~ wawa'te s^ni c^ha li'la lowa'c^hi~. I haven't eaten since yesterday and I am sure hungry! Loya'c^hi~ he? Na', ag^u'yapi eta~' yu'ta ye! Are you hungry? Here, eat some bread! 1s: lowa'c^hi~ 'I am hungry'. 1p: lo?u~'c^hi~ pi 'we are hungry'.
lol?i'h^?a~    va. cook. Lol?i'wah^?a~ c^ha bla' owa'kihi s^ni. I can't go now; I am fixing a dinner. 1s: lol?i'wah^?a~ 'I prepare a meal'. 1p: lol?i'?u~h^?a~ pi 'we prepare a meal'.
lote'   n. throat, both outside and inside.
lu'ta   vs. to be red. Mah^pi'ya Lu'ta wic^ha's^a tha~'ka. Red Cloud was a famous (Oglala) Chief. Usage: Lu'ta is used today only in names.
lu'zahA~   n. to be swift in running.

M - m
ma      interj. Ma li'la okha'te! Gee, it sure is hot! Usage: Exclamatory word used by women.
mag^a'   n. duck. See also: mag^a'ksic^a.
mag^a'ksic^a    n. duck. See also: mag^a'.
mag^a's^apa n. goose. Lit: 'dirty duck'.
mag^a'z^u n. rain. Mag^a'z^u ki~ sni'. The rain is cold.
— vimp. to rain. Ha~he'pi ki~ u~gna' mag^a'z^u kte se'c^e. Maybe it will rain tonight.
mah^pi'ya   n. cloud, sky, heaven.
mah^pi'yaya    vimp. to be cloudy. Le' a~pe'tu ki~ mah^pi'yaya. It is cloudy today. This is the reduplicated form of mah^pi'ya.
maka' n. skunk.
makha'   n. earth; dust. Makha' ki~ wi' ki~ i'sa~m tha~'ka. The earth is bigger than the moon. Ite' makha' ic^hi'paps^aps^a kte. I'll wipe your face in the dirt (This is an insult.) Makha' is^ta' oma'khablu Dirt blew in my eyes.
makha'blu   n. soil. Le'l makha'blu ki~ s^i'c^e. The soil is poor here.
makha'?iyu'blu n. plow. Lit: 'instrument for pulverizing earth'.
makha'yublu' va. to plow. Lit: 'to plow the earth'. We'tu c^ha~'na makha'?u~yu'blu pi. We plow in the spring. 1s: makha'blublu' 'I plow'. 1p: makha'?u~yu'blu pi 'we plow'.
makhi'was^pe    n. spade.
makhi'zita   n. river.
makho'c^he n. land, country.
makoecag n. zone
makhu'   n. chest, breast. Usage: Makhu' is not used of female breasts. See also: aze'.
mama'     n. mama. Usage: This is a term of address. See also: ina'.
ma'ni    va. to walk. Hoks^i'c^ala ki~ naha'h^c^i ma'ni s^ni. The baby doesn't walk yet. Iye'c^hi~ki~ya~ke ki~ wi'gli naso'ta c^ha ma?u~'ni pi kte he'c^ha. The car is out of gas and we'll have to walk. Khu'z^e kac^?u~' ma'ni oki'hi s^ni. The man is too sick to walk. 1s: mawa'ni 'I walk'. 1p: ma?u~'ni pi 'we walk'.
manu'   vt. to steal. Tuwa' mitha'?iye'c^hi~ki~ya~ke ki~ manu'. Someone stole my car. Wakha~'yez^a ki~ he' ma'zaska' manu' welo'. That child steals money. 1s: mawa'nu 'I stole it'. 1p: ma?u~'nu pi 'we stole it'.
maswo'?ilake n. tool. See ma'zawo'?ilake.
mas?a'pha, masape (mahs-ah-pay) n. telephone, telegraph.
mas?o'phiye    n. store. Lit: 'metal box. (The reference is apparently to the cash box (cash register).'.
mas^te' vimp. to be warm and sunny. Le' a~pe'tu ki~ li'la mas^te's^te. It's very sunny today. Usage: Mas^te' can not be used as a noun modifier. Redup: mas^te's^te.
mas^ti~'c^ala    n. rabbit. See also: mas^ti'Nska, mas^ti~'sapa.
mas^ti~'c^aphute'    n. buffalo berry, buffalo berries. Lit: 'rabbit snouts'.
mas^ti~'c^athawo'yute   n. lettuce. Lit: 'rabbit food'.
mas^ti~'sapa   n. cottontail rabbit. Lit: 'black rabbit'. See also: mas^ti~'c^ala, mas^ti~'ska, si~te'sa'pela.
mas^ti~'ska n. jackrabbit. Lit: 'white rabbit'. See also: mas^ti~'c^ala, mas^ti~'sapa.
matho'    n. bear.
matho'h^o'ta   n. grizzly bear. Lit: 'gray bear'.
maya'   n. cliff, bluff, bank.
maya'slec^a    n. coyote. See also: s^u~n^ma'nitu.
ma'za   n. 1) metal. Ma'za ki~ tketke'. Metals are heavy. 2) iron. C^he'g^a ki~ le' ma'za u~ ka'g^a pi. This kettle is made of iron.
ma'zaska'    n. 1) silver. Lit: 'white metal'. Usage: Some persons say ma'zaska'ska for silver. 2) money. Ma'zaska' eta~' luha' he? Do you have any money? 3) dollar. Ma'zaska' wa~z^i' iye'waye. I found a dollar.
ma'zaska'ska n. silver. See also: ma'zaska'.
ma'zaska'zi   n. gold. Lit: 'yellow silver'.
ma'zas^a'    n. penny. Lit: 'red metal'. Variant: ma'zas^a'la.
ma'zas^a'la   n. penny. See ma'zas^a.
ma'zato n. zinc
ma'zawakha~'    n. rifle, gun. Lit: 'wonderful metal'.
ma'zawo'?ilake n. Lit: 'metal utensil'.
mi'la n. knife.
Mi'laha~'ska   n. White American (usually a military person). Lit: 'long knife'. Mi'laha~'ska aki'c^ita ki~ waya'ka iwi'c^hac^u pi. The American soldiers were taken prisoner. Mi'laha~'ska ki~ o'b kic^hi'za pi. They fought with the Americans. Mi'laha~ska heni'c^ha he? Are you an American? The name refers to the sabers once worn by U.S. solders.
Mi'laha~'ska Thama'khoc^he    n. United States. Lit: 'Land of the Long Knives.'. See also: Mi'laha~'ska.
mima'   vs. to be round (circular). Z^a~z^a~' ki~ mima' he? Ha~', mime'la. Is the bottle round? Yes, it is round. See also: gmigma', mime'la. Redup: mima'ma.
mima'ya~    adv. circular, in a circular. Mima'ya~ ka'g^a yo! Make it circular! (Instruction to Sun Dancers.)
mime'la vs. to be round (spherical). Ma'zaska' mimi'mela. Coins are round Ma~'lewa~' theh^pi' mime'la wa~ bluha' ye. Oh look, I do have a round piece of leather. See also: gmigme'la, mima'. Redup: mimi'mela.
misu~' n. my younger brother. Usage: This is a term of address used by a speaker of either sex.
mi's^?eya' pron. I, too; me, too. See mi's^?eya~'.
mi's^?eya~' pron. I, too; me, too. Mi's^?eya~' bla' wac^hi~'. I want to go, too. Mi's^?eya~' wa~ma'ya~ke. He saw me, too. Variant: mi's^?eya', mi's^?i~ya~', mi's^?iya~'.
mi's^?iya~'   pron. I, too; me, too. See mi's^?eya~'.
mi's^?i~ya~'    pron. I, too; me, too. See mi's^?eya~'.
Miwa'tha~ni    n. Mandan Indian. Miwa'tha~ni heni'c^ha he? Are you a Mandan?
mi'yoglas?i~    n. mirror.
miyutapapi (mee-yue-dah-pah-pee) knife (kitchen)
mna' vs. to have an unpleasant odor. S^u~'ka ki~ le' li'la mna'. That dog stinks Sewi'mna. It smells like fish. Makha'sapa mna'. The pond stinks (the pond stinks of muck, of slime). H^u~wi~' mna'. It (meat) smells putrid. Usage: In most cases mna' is used with another element to characterize the smell more closely. See also: s^ic^a'mna. 1s: mamna' 'I smell'. 1p: u~mna' pi 'we smell'. Redup: mnamna'.
mni' (mnee) n. water.
mni' kte    va. I will go. See yA'.
mnic^?a'pi n. well (water). Lit: 'dug water'.
mnih^u'ha   n. cloth; material, goods.
mnih^u'hakhakha'ka     n. paper. Lit: 'rustling cloth'.
mni?i'pathaz^a n. waterpump. Lit: 'what water is forced up with'.
Mnikho'wa~z^u   n. Minneconjou Sioux, Cheyenne River Sioux. Mnikho'wa~z^u ki~ tukte'l thi' pi he? Where do Minneconjous live? Mnikho'wa~z^u hema'c^ha. I am a Minneconjou Sioux. Variant: Mnikho'woz^u.
Mnikho'woz^u   n. Minneconjou Sioux, Cheyenne River Sioux. See Mnikho'wa~z^u.
Mnilu'zahe Othu~'wahe n. Rapid City, South Dakota. Lit: 'rapid city'.
mnina'thakapi    n. reservoir, dam.
mnipi'g^a    n. beer. Lit: 'boiling water'. (This refers to the effervescence in the beer resulting from its carbonation.).
mnisku'ya   n. salt. Lit: 'sweet water'.
mnisni'    n. sweet water.
mnis^a' n. wine. Lit: 'red liquid'.
Mni's^os^e n. Missouri River. Lit: 'turbid (muddy) water'. Leta~' to'khi e'tkiya Mni's^os^e ki~ h^pa'ya he? Which way is the Missouri River from here?
mnis^?e's^?e     vimp. to sprinkle. Li'la mag^a'z^u k?u~ he' aki'sni na wana' ec^e'la mnis^?e's^?e. The hard rain has stopped and now it's only sprinkling.
mnitha~'ka    n. body of water. Mnitha~'ka wa~ ka'l ya~ke'. There is a body of water over there.
mni'wakha~ n. whiskey. Lit: 'wonderful water'.

N - n
na1      conj. and. S^u~'kawakha~' na ptegle's^ka kho' wic^hu~'yuha pi. We have horses and cattle, too. C^hewa'thi na lol?i'wah^?a~. I built a fire and cooked a meal. See also: naha~'.
na'2     interj. here (take this)! Na', thalo' eta~' ic^u' we. Here, take some meat! Na', phez^u'ta ki~ le' yatka~' yo! Here, drink this medicine! Usage: na' is spoken when handing something to someone.
nabh^a'hu~ka    n. thumb.
nab?i~'kpa    n. glove. Lit: 'finger ends'. a reference to the shape of gloves.
nab?o'kas^ke    n. wrist. Lit: 'place where something is tied at the hand'.
nab?o'kazu~te   n. finger, including the metacarpals (those bones which continue from the fingers through the hand.).
nac^he'c^A vimp. to be probable, to be likely. Wahe'ha~l ma'zaska' mani'c^i~ kta nac^he'c^e. I'll likely be out of money by then. Usage: This impersonal verb indicates that a speaker considers his statement to be probably true. It is used like a sentence-final enclitic.
naha~'     conj. and. He' k?u' naha~' heha~'l akhe' iki'kc^u. He gave it to him, and then he took it back again. See also: na.
naha~'h^c^i adv. still. Naha~'h^c^i wac^hi' ha~ pi he? Are they still dancing? Naha~'h^c^i wo'ta ha~ pi he? Are they still eating?
naha~'h^c^i....s^ni   adv. yet. Naha~'h^c^i waya'ta s^ni he? Did you eat yet? Hoks^i'c^ala ki~ naha~'h^c^i ma'ni s^ni. The baby doesn't walk yet.
nah^mA' vt. to hide, to conceal. Ma'zaska' ki~ tukte'l naya'h^ma he? Where did he hide the money? Ptewi~'yela ki~ ptehi~'c^ala ki~ nawi'c^hakih^ma pi. Mother cows hide their calves. 1s: nawa'h^ma 'I hide him, it'. 1p: na?u~'h^ma pi 'we hide him, it, he hides us, they hide us'.
nah^ta'kA vt. to kick. Jim thas^u~'ke ki~ nah^ta'ke. Jim's horse kicked him. Ta'kuwe nama'yah^taka he? Why did you kick me? 1s: nawa'h^take 'I kick him, it'. 1p: na?u~'h^taka pi 'we kicked him, it, he kicked us they kicked us'.
nah^?u~' vt. 1) to hear. Hi~'ha~ni radio ogna' nawa'h^?u~. I heard it on the radio this morning. 1s: nawa'h^?u~ 'I heard him, it'. 1p: na?u~'h^?u~ pi 'we heard him, it, he heard us, they heard us'. 2) to obey. nama'yah^?u~ s^ni ki~ c^hic^a'saksaki~ kte. If you don't obey me I will whip you. (This threat would not usually be carried out by a parent against a child.)
na?i~'s^    conj. or. Thaspa~' tha~'ka na?i~'s^ c^i'k?ala wa~z^i' yac^hi~' he? Do you want a big apple or a small one? Ani'phi~ na?i~'s^ nani'h^taka he? Did he hit you or kick you?
nakpa'    n. ear of an animal. Mas^ti~'c^ala ki~ nakpa' ha~'skaska yukha~' pi. Rabbits have long ears.
naku~'    conj. also, as well, besides. Wi~'ya~ eya' hi' pi na naku~' wakha~'yez^a eya' hi' pi. Some women came and also some children came. He' wic^ha's^a ki~ naku~ mnipi'g^a eya' ahi'. That man also brought some beer. (That is, others brought beer and that man brought beer, too.) Usage: naku~' is used to coordinate verbs.
napc^i~'yu~ka   num. nine. Redup: napc^i~'yu~n^yu~ka, napc^i~'yu~gyu~ka.
— vs. to be nine. U~na'pc^i~yu~ka pi. There are nine of us. C^hi~c^a' pi napc^i~'yu~ka pi. They have nine children. (Lit. Their children are nine in number.)
nape'    n. hand. 1s: mana'pe, mina'pe 'my hand'.
nasu'    n. brain. See nasu'la.
nasu'la    n. brain. Variant: nasu'. 1s: mana'sula, mina'sula.
nata' n. head. Nata' na lote' maya'za~. My head is aching and my throat is sore. 1s: mana'ta, mina'ta 'my head'.
nata'yaza~'pi phez^u'ta   n. aspirin. Lit: 'head ache medicine'. See also: si~kpe'thawo'te.
nat?A'     va./vs. to die by foot action, to be smashed underfoot, to be run over. Hi~'ha~ni s^u~h^pa'la u~ki'thawa pi ki~ nat?e'. Our puppy was run over this morning. Iye'c^hi~ki~ya~ke u~ nat?e. He got run over and killed by a car. 1s: nama't?i~ kte 'he will step on me and kill me'. 1p: na?u~'t?a pi kte 'we will be run over'.
nawa'te n. temple, side of the head.
nazu~'spe    n. axe. See also: ic^a'kse.
na'z^i~    va. 1) to stand. See also: ina'z^i~. 1s: nawa'z^i~ 'I stand'. 1p: na?u~'z^i~ pi 'we stand'. 2) to be standing. Iye'c^hi~ki~ya~ke nitha'wa ki~ tukte'l na'z^i~ he? Where is your car? Usage: Na'z^i~ is used in this sense of 'to be' only with iye'c^hi~ki~ya~ke.
naz^u'te    n. nape of the neck and the lower part of the back of the head.
ni'c^A vs. to be lacking an intimate possession. Ma'zaska' mani'c^e. I don't have any money C^ha~' u~ni'c^a pi. We're out of wood. Usage: Some persons habitually use s^ni with ni'c^A, although the meaning is actually negative without s^ni. 1s: mani'c^e 'I do not have (it)'. 1p: u~ni'c^a pi 'we don't have (it)'.
nig^e' n. entrails, guts. Usage: nig^e' refers to all of the internal organs used for digestion and excretion.
nise'hu    n. lumbar, small of the back. See also: nite'.
nite'   n. lower back, small of back. See also: nise'hu.
nitho'    encl. Particle used by women that indicates that the sentence in which is appears is a polite request. A close English equivalent is "please".. Mas?o'phiye ekta' mi'c^iya nitho'! Please go to the store for me!
nu'g^e    n. (human) ear. Usage: nu'g^e is used only of human ears or of ears shaped like human ears. See also: nakpa'. 1s: manu'g^e, minu'g^e 'my ear'.
nu'm num. two. Usage: nu'm is a conversational variant of nu'pa.
nu'pa    num. two. Nu'pa ahi'. (Nu'm ahi'). Two have come. Iye'c^hi~ki~ya~ke nu'pa u~yu'ha pi. (Iye'c^hi~ki~ya~ke nu'm u~yu'ha pi.) We have two cars. Usage: At the end of a phrase,, nu'pa is usually shortened to nu'm. Redup: numnu'pa.
— vs. to be two in number. Ma'zas^ka~s^ka~' nu'pa. It is two o'clock. C^hiye'ku ki~ nu'pa pi. He has two older brothers. (Literally: His older brothers are two.)
nuwA~'   va. 1) to bathe. Iya'yi~ na nuwa~' yo! Go take a bath! 1s: wanu'we 'I took a bath'. 1p: u~nu'wa~ pi 'we took a bath'. 2) to swim. Hoks^i'la ki~ nuwa~' pi. The boys are swimming. Yanu'wa~ awa's^teyalaka he? Do you like to swim?

O - o'
o'         vt. to shoot and strike, to hit, to wound. Ate'waye ki~ tha'h^c^a wa~ o'. My father shot a deer. C^hiye' o' pi. My older brother got shot. Usage: O' is used only in speaking of animate objects. See also: khute'. 1s: wa?o' 'I shot him, it, I wounded it'. 1p: u~ko' pi 'we shot him, it, he shot us, he wounded us, they shot us, they wounded us'.
oble'thu~ vs. to be square. Wa'glotapi oble'thu~ wa~z^i' luha' he? Do you have a square table? Ps^itho' oble'thu~thu~ ec^e' bluha'. I have only square beads. Wa'glotapi ki~ le' oble'thu~. This table is square. Usage: Oble'thu~ is used of inanimate objects. Redup: oble'thu~thu~.
ocanku (oh-chahn-kue) n. road
oc^i'k?ala   vs. to be narrow. Le c^ha~ku' ki~ li'la oc^i'k?ala. This road is very narrow. C^ha~ku' oc^i'kc^ik?ala ki~ wo'khokpheke. Narrow roads are scary. Usage: Oc^i'k?ala is used only of inanimate things. Redup: oc^i'kc^ik?ala.
oc^he'thi n. 1) stove, cook stove, heating stove. Wakha'lyapi ki~ oc^he'thi aka~'l he'. The coffee is on the stove. Oc^he'thi e'l c^hethi' yo! Build a fire in the stove! 2) firepit. Oc^he'thi ki~ hoc^ho'kab ka'g^a pi. The firepit is in the center. 3) council fire. Eha~'ni Lakho'ta Oya'te ki~ "Oc^he'thi S^ako'wi~" ewi'c^hakiya pi. The old-time Sioux were called "The Seven Council Fires".
Ogla'la   1) Oglala Sioux, Pine Ridge Sioux. Ogla'la ki~ e'na kic^hi'za pi s?a. The Oglalas are always fighting. Oma'glala I am an Oglala He' wic^ha's^a ki~ Ogla'la he? Is that man an Oglala? 2) Oglala Sioux Tribe, Pine Ridge Sioux Tribe. Ogla'la ki~ wa'kheyawic^ha's^a wikc^e'mna omni'c^iye ki~ ekta' yewi'c^haya pi. The Oglala Tribe sent ten delegates to the meeting.
o'gle n. shirt; coat. O'gle ki~ h^nahe'yela kic^?u~'. He wears his shirt in a slovenly way. O'gle s^o'ka wa~z^i~' wac^hi~' kte. I need a thick coat.
ogna'    postp. 1) in. Iye'c^hi~ki~ya~ke ki~ ogna' naha~'h^c^i ya~ka' pi. They are still sitting in the car Ha~he'pi Thu~ka's^ilayapi ki~ T.V. ogna' hiyu'. Last night the President was on T.V. 2) via, by means of. Sioux Falls ekta' Pierre ogna' u~ki' pi. We went to Sioux Falls via Pierre. Ma'zac^ha~ku' ogna' ya' pi. They went by train.
ogna'ke n. cabinet, stand, chest of drawers.
oha~'    interj. alright. ‑Wasku'yec^a eya' bluha. Wa~z^i' ic^u' we. ‑Oha~'. Li'la was^te's^te yelo'. ‑I've got some candy. Take one! ‑Alright. Mmm, they are very good!
o'hi~niya~   adv. always. Le'l Seattle ekta' o'hi~niya~ mag^a'z^u s?a he? Does it always rain here in Seattle?
oh^?a~' va. to do, to do an act, to perform an act. Witko' ki~ he' witko'ya oh^?a~' That jerk (character) did a crazy thing. He' wic^ha's^a ki~ ta~ya~' oh^?a~'. That man does good. 1s: owa'h^?a~ 'I did'. 1p: u~ko'h^?a~ pi 'we did'.
o?i'naz^i~   n. station. Lit: 'stopping place'. Ma'zac^ha~ku' o?i'naz^i~ ki~ tukte'l ha~' he? Where is the railroad station? Ate'waye ki~ wi'gli?o?i'naz^i~ wa~ yuha'. My father has a gas station.
oka's^ke thi'pi n. jail. Lit: 'detention house'.
oki'hi    vt. to be able, can. Toha~'l owa'kihi c^ha~'na s^na oma'wani. I travel whenever I can. 1s: owa'kihi 'I can, I am able'. 1p: u~ko'kihi pi 'we can, we are able'.
o'kiyA     va. to help. Le' wic^ha's^a ki~ o'makiye. This man helped me. Tho'hi~ya~ki~ yetho', o'c^hic^iyi~ kte. Wait a minute, I'll help you. 1s: o'wakiye 'I helped him'. 1p: o'?u~kiya pi 'we helped him, he helped us, they helped us'.
oki'yakA vd. to tell someone something. 1s: owa'kiyake 'I told him'. 1p: u~ko'kiyaka pi 'we told him; he, they told us'.
oko    n. week. Oko' nu'm ec^he'l u~k?u~' pi kte. We'll be staying about two weeks. Oko' to'na he? How many weeks old is he?
okha'    va. to sing Indian style;.
— n. Indian signer. See h^?okha'.
okha'tA vs. be hot. Usage: Refers to dry heat. Olu'luta refers to damp heat. 1s: oma'khate 'I am hot'. 1p: u~ko'khata pi 'we are hot'.
okhi'se   n. fifty cents. Lit: 'half'. See also: kha~g^i'.
okhu'z^e thi'pi   n. hospital. Lit: 'sick house'.
ole'     vt. to look for. 1s: owa'le 'I am looking for him, it'. 1p: u~ko'le pi 'we are looking for him, it; he looks for us, they look for us'.
olu'luta   vs. to be sweltering (of a person). Oni'luluta s^ni he? Are you not swealtry? Usage: Refers to damp heat. Okha'tA refers to dry heat. 1s: oma'luluta 'I am sweltering'. 1p: u~ko'luluta pi 'we are sweltering'.
— vimp. to be sultry (of weather). Le' a~pe'tu ki~ li'la olu'luta kte yelo'. It's going to be very hot today.
oma'ni     va. travel. Toha~'l owa'kihi c^ha~'na s^na oma'wani. I travel whenever I can Ina'waye ki~ oma'ni awa'h^tela s^ni. My mother doesn't like to travel. 1s: oma'wani 'I travel'. 1p: u~ko'mani pi 'we travel'.
omni'c^a n. bean, beans.
O?o'henu'pa    n. Two-Kettle Sioux. O?o'henu'pa itha~'c^ha~ he'c^ha. He is the chief of the Two-Kettles. O?o'henu'pa hema'c^ha. I am a Two-Kettle Sioux. Variant: Owo'henu'pa.
opa'wi~g^e wikc^e'mna num. thousand. Lit: 'ten hundred'. See also: khikto'pawi~g^e.
o'pta postp. across. Oka'h^mi ki~ o'pta ibla'ble. I crossed the field. (Literally: 'I crossed the bend'. Cultivated fields are usually in bottomlands in the Great Plains.) Wa'glotapi ki~ mo'pta ya~ke'. He is sitting across the table from me. Owi~'z^a ki~ oyu~'ke ki~ o'pta ih^pe'ya ya~ke'. The blanket is lying (thrown) across the bed.
opha'ya postp. along, along in. Wakpa'la ki~ opha'ya ya' pi yo! Follow along the stream! Usage: Opha'ya is used when the location along, or motion along, is bounded in some way, as a stream in a valley or between hills. See also: agla'gla.
ophe'thu~    vt. to buy. C^huwi'gnaka ki~ le' tukte'l ophe'yathu~ he? Where did you buy this dress? C^hiye'waye ki~ ptewa'niya~pi wikc^e'mna ophe'wic^hathu~ c^hi~'. My older brother wants to buy want to buy ten head of cattle. 1s: ophe'wathu~ 'I bought him, it'. 1p: ophe'?u~thu~ pi 'we bought him, it'.
o'smaka    n. coulee, ravine, draw, gulch.
osni' vimp. to be cold weather. H^ta'leha~ li'la osni'. Yesterday it was very cold.
os^i'c^ec^a vimp. to be bad weather. Tha~n^i's^ May e'yas^, naha~'h^c^i os^i'c^ec^a. It's May already and we're still having bad weather. Os^i'c^ec^a c^ha'na wah^te'wala s^ni. I don't like it when it's bad weather.
ota'kuye   n. relative, kinsman.
othe'h^ikA    vs. 1) to be expensive. Blo' ki~ wana' othe'h^ih^ike. Potatoes are expensive now. Iye'c^hi~ki~ya~ke othe'h^ika wa~ ophe'wathu~. I bought an expensive car. Redup: othe'h^ih^ikA. 2) to be hard to bear (physical or mental anguish). Wic^ha't?a c^ha~'na othe'h^ike. When people die, it is hard to bear. Othe'h^ike. I share your grief. (Said to bereaved person.) (Literally: 'It is hard to bear.')
othu~'wahe    n. town, city. Othu~'wahe ekta' mni' kte. I'm going to town. Othu~'wahe tukte' e'l yathi' he? Which town do you live in? H^eska' Othu~'wahe ki~ othu~'wahe li'la tha~'ka. Denver is a very big city.
owa'   vt. 1) write. Wo'wapi wa~ owa'wa. I'm writing a book 1s: owa'wa 'I wrote it'. 1p: u~ko'wa pi 'we wrote it'. 2) to paint. Tuwa' ito'wapi ki~ le' owa' he? Who painted this picture?
owa'c^hekiye n. church. Lit: 'where one prays'. See also: thi'piwakha~'.
o'wakha~kha~' vs. to lie, to tell a lie. O'niwakha~kha~' s^ni kta tkha'. You shouldn't tell lies. O'wakha~kha~' pi s?a. They are liars. 1s: o'mawakha~kha~' 'I told a lie'. 1p: o'?u~wa'kha~kha~' 'we told a lie'.
owa's^tec^akA    vimp. to be good weather. Ec^ha~'ni akhe' owa's^tec^aki~ kte c^ha akhe' tha~ka'l u~ki's^tima pi u~ko'kihi pi kte. It will soon be good weather again, and we will be able to sleep outside.
owa'toha~ya~ adv. for awhile. Owa'toha~ya~ wa~c^hi~'ya~ke s^ni. I haven't seen you for a while. Hoks^i'c^ala ki~ owa'toha~ya~ c^hi~'ktakta he e'yas^, wana' is^ti'me. The baby fussed for a while, but now it has to gone to sleep.
owa'yawa    n. school. Lit: 'reading place'.
owa~'ya~kA     vt. to look, to appear, to have an appearance mentioned in an accompanying verb. Makhu'z^a oma'wa~ya~ka he? Khu'z^a oma'wa~ya~ka he? Do I look sick? Usage: Personal affixes may be used on both the verb which accompanies owa~'ya~kA and owa~'ya~kA itself, or just with owa~'ya~kA: nithe'c^a oni'wa~ya~ke, the'c^a oni'wa~ya~ke. 1s: oma'wa~ya~ke 'I look, I appear'. 1p: u~ko'wa~ya~ka pi 'we look, we appear'.
owi~'     n. earring.
owi~'z^a   n. quilt, cover, blanket.
owo'te thi'pi n. cafe, restaurant. Lit: 'place to eat house'.
oya'te n. 1) people. Othu~'wahe le' e'l oya'te to'na thi' pi he? How many people live in this town? Oya'te hu~'h^ c^het?u~'wic^hagla pi. Some people can't be believed. Usage: Oya'te always has a strong collective connotation. 2) tribe. Ogla'la Oya'te ki~ li'la o'ta pi. The Oglala Tribe is very numerous. nitho'yate ki~ to'nakc^a pi he? How many are there in your tribe?
oyu'spA    vt. to catch, to seize, to grab. Igmu'la ki~ zi~tka'la wa~ oyu'spe. The cat caught a bird. Osni' olu'spa he? Have you caught cold? Igmu'la ki~ oyu'spa yo! Grab the cat! 1s: oblu'spe 'I caught him, it'. 1p: u~ko'yuspa pi 'we caught him, it, he caught us, they caught us'. 2) to arrest. C^ha~ksa'yuha' ki~ ake'num owi'c^hayuspa pi. The police arrested twelve.
oyu~'ke n. bed. Lit: 'place to lie'.
o'za~     n. lodge lining.
oz^a~'z^a~    vimp. to be lighted, to be illuminated. Thi'pi ki~ thima' oz^a~'z^a~ he? Is there a light in the house?
oz^a~'z^a~glepi   n. window. Lit: 'light frame'.
oz^u'1   vt. 1) to plant. Wagmu' u~ko'z^u pi. We planted squash. 1s: owa'z^u 'I planted it'. 1p: u~ko'z^u pi 'we planted it'. 2) to be overgrown with plants or trees. Paha' ki~ he' a'yataya wazi' oz^u'. That hill is completely overgrown with pines.
oz^u'2   n. patch, thicket.
oz^u'la    vs. full. Thi'pi ki~ oz^u'la ya~ka' pi. There is a full house (The house is full of people). Z^a~z^a~' wo'z^api oz^u'la u~yu'ha pi. We have a full jar of wo'z^api. nab?o'z^ula bluha'. My hands are full. (This is understood literally.) Wo'z^uha ki~ oz^u'la u~'. The sack is full. Redup: oz^u'gz^ula. 2) very. He' wic^ha's^a ki~ oz^u'la witko'tko ke. That man is very crazy.

P - p
paha'    n. hill.
pakhi~'tA    vt. to wipe off. Wic^hi~'c^ala ki~ waks^i'pakhi~'ta pi. The girls are wiping the dishes. Wa'glotapi ki~ pakhi~'ta yo! Wipe off the table! 1s: wapa'khi~te 'I wiped it off'. 1p: u~pa'khi~ta pi 'we wiped it off'.
pa'pa    n. dried meat.
papsu~' vt. to cause a liquid to pour out or spill by pushing. Asa~'pi ki~ wanu' papsu~'. She spilled the milk accidentally. See also: kapsu~'. 1s: wapa'psu~ 'I pour it out'. 1p: u~pa'psu~ pi 'we pour it out'.
pe       encl. Contraction of the enclitics pi and ye. See ye.
pelo' encl. Contraction of the enclitics pi and yelo'. See yelo'.
pi         encl. Particle that indicates that the verb has animate plural reference. Lo?u~'c^hi~ pi s^ni. We aren't hungry. To'ha~ yahi' pi he? When did you (pl.) come? S^u~'ka ki~ kic^hi'za pi. The dogs are fighting.
pi'g^A     va. to be boiling, to be effervescing. Mni' ki~ pi'g^e. The water is boiling. Mni' pig^a u~ s^pa~?i'c^?iye. She burned herself with boiling water. Redup: pi'h^pig^A.
pih^yA' vt. to cause to boil, to boil. Wakha'lyapi eta~' pih^wa'yi~ kte. I'll make some coffee. 1s: pih^wa'ye 'I boiled it'. 1p: pih^?u~'ya~ pi 'we boiled it'.
pispi'za   n. prairie dog. Lit: 'squeaking / barking'.
po       encl. Contraction of the enclitics pi and yo.
psa'    n. reed.
Psa'loka   n. Crow Indian. Nipsa'loka he? Are you a Crow Indian? Psa'loka is the Sioux pronunciation of the Crows' own name for themselves. English has also borrowed this name as one of the designations of the Crow Indians: Absaroka. See also: Kha~g^i'wic^ha's^a.
psawo'gnake   n. basket. Lit: 'reed box'.
pse'h^ti~ n. ash tree.
psi'c^A   va. to jump up and down in place. Wac^hi'pi e'l wi~'ya~ ki~ psi'c^a pi. The women jumped up and down in the dance. 1s: wapsi'c^e 'I jumped'. 1p: u~psi'c^a pi 'we jumped'.
psipsi'c^ala   n. cricket. Lit: 'little jumper'.
psi~' n. wild rice, rice.
ps^a'    va. sneeze. Yaps^a' c^ha~'na i' agla'h^pa yo! Cover your mouth when you sneeze! 1s: waps^a' 'I sneezed'. 1p: u~ps^a' pi 'we sneezed'.
ps^itho' n. bead, beads.
ps^i~'   n. onion.
pta~' n. otter.
pta~ye'tu n. fall of the year. Le' pta~ye'tu ki~ li'la osni'. It's very cold this fall.
— vimp. to be fall. Ec^ha~'ni pta~ye'tu. Fall was early this year.
pte'    n. buffalo, buffalo cow. See also: thatha~'ka.
pteble's^ka   n. cow (Brule and Oglala), domestic cow, cattle. See also: ptegle's^ka, ptewa'niya~pi.
pte'c^ela vs. to be short. Wi'kha~ ki~ le' eha's^ pte'c^ela. He' mak?u' wo! This piece of string is too short. Give me that one! Thiwa'he ki~ iyu'ha pte'c^ela pi. Everyone in the family is short Hoks^i'la pte'c^ela thabs^ka'ta pi oki'hi pi s^ni. Short boys cannot play basketball. 1s: mapte'c^ela 'I am short'. 1p: u~pte'c^ela pi 'we are short'. Redup: ptepte'c^ela.
ptegle's^ka   n. cow, domestic cow, cattle. Lit: 'spotted buffalo'. See also: pteble's^ka, ptewa'niya~pi.
pte?o'naz^i~    n. cowbarn.
ptewa'niya~pi n. cow Missouri River dialects), domestic cow, cattle. Lit: 'tame (pet) buffalo'. See also: ptegle's^ka, pteble's^ka.
pu'zA    vs. to be dry. Haya'pi ki~ naha~'h^c^i pu'ze s^ni he? Are the clothes dry yet? A'yataya maspa'ye e'yas^, pu's ama'ye. I was all wet, but I'm getting dry. Haya'pi pu'ze ki~ we'c^?u~. I put on dry clothes. 1s: mapu'ze 'I am dry'. 1p: u~pu'za pi 'we are dry'. Redup: puspu'zA.

Ph - ph
pha'1 n. muzzle of an animal. See also: nata'.
pha'2 vs. 1) to be sour. Thaspa~'zi ki~ lena' phapha'. These oranges are sour. Usage: Pha' is used only of inanimate objects. It refers to tastes which range from 'sour' through 'bitter'. Pha' cannot be used when speaking of a souring process (as of milk). Redup: phapha'. 2) to be bitter. Wagmu' ki~ lena' iyu'ha phapha'. These squash are all bitter. Wakha'lyapi ki~ le' li'la eha's^ pha'. This coffee is too bitter. 3) to have a strong spicy taste. Spayo'la wo'yute ki~ pha'. Mexican food is hot (spicy).
phag^e' n. waist.
phahi~'   n. porcupine.
phah^la'te n. nasal cavity.
phah^li' n. nasal mucous, snot. 1s: mapha'h^li, mipha'h^li 'my nasal mucous'.
Phala'ni n. Arikara Indian. Mitha~'ks^ila ki~ Phala'ni wa~ hi~gna'ye. My younger sister married an Arikara. Phala'ni heni'c^ha he? Are you an Arikara?
phapa'     n. daddy. Usage: This is a term of address. See also: ate'.
pha'pha vt. to bark at something. S^u~'ka ki~ mapha'pha. The dog barked at me. S^u~'ka ki~ ta'ku pha'pha he? What is the dog barking at? Usage: Pha'pha is used only of dogs and dog-like animals.
phasu' n. nose. Usage: Phasu' is used only of human noses. 1s: mapha'su, mipha'su 'my nose'.
pha'tA     vt. to butcher up, to cut up meat. Ptema'khic^ima ki~ le' u~pha'ta pi kte. We are going to butcher this steer. Usage: The idea of the slaughtering of the animal is not included in pha'tA. 1s: wapha'te 'I butchered it'. 1p: u~pha'ta pi 'we butchered it'. 2) to operate on someone. Hi~'ha~ni he' pha'ta pi. They operated on him this morning.
phatka's^a    n. water dwelling turtle.
pha~g^i'   n. Jerusalem artichoke; domestic turnip.
pha~s^pha~'z^ela vs. to be soft. Oyu~'ke pha~s^pha~'z^ela was^te'yalaka he? Do you like a soft bed? Wakpa'la ohu'ta ki~ e'l pha~s^pha~'z^ela. The ground is very soft beside the creek. Be'bela ki~ thaphu~' ki~ pha~s^pha~'z^ela. A baby's cheek is soft.
phe'1 n. the top of the head.
phe'2 vs. to be sharp-edged. Wakta' yo! Mi'la ki~ le' phe'. Be careful! This knife is very sharp. Mi'la ki~ lena' li'la phe'. These knives are very sharp. Wakha~'yez^a mi'la phe' yuha' s^ka'ta pi iye'c^hec^a s^ni. Children should not play with sharp knives. Usage: Phe' is reduplicated phephe', which means only 'prickly'. There is no reduplicated form for phe' meaning 'to be sharp-edged'.
pheha~' n. crane.
phehi~'   n. hair of the head.
phephe' vs. to be prickly, to be stickery. U~kc^e'la ki~ phephe'. Cactuses are prickly. Jim u~kc^e'la phephe' wa~ aka~'l wanu' i'yotake. Jim accidentally sat down on a prickly cactus.
phesle'te n. part in the hair.
phe'stola vs. to be sharp-pointed. C^ha~ sa'kala ki~ le' phe'stola. This dried branch is pointed. C^ha~ phe'stola wa~ ch^ami'c^?iphe. I gouged myself with a sharp stick. Redup: phesto'stola.
phe's^a'    n. 1) roach (head ornament used by fancy dancers). 2) comb of a domestic fowl.
phe'ta n. fire.
phewi'wila   n. cowlick.
phez^i'    n. grass, prairie hay. Phez^i' tke?i'yuthapi khikto'pawi~g^e nu'pa ophe'wathu~ kte. I'm going to buy a ton of hay. Phez^i' ki~ tho' a'ye. The grass is getting green.
phez^i'hophop    n. grasshopper. Usage: Phez^i'hophop is a term put together from the Lakhota phez^i' 'grass' and the English hop. The word is only used for humorous effect. Another term of this kind is u~ze'blinkblink 'firefly'. See also: gnugnu's^ka. Variant: phez^i'haphap.
phez^i'?u~kc^e'la n. sandburr. Lit: 'grass cactus'. Variant: phez^u~'kc^ela.
phez^u'ta    n. 1) medicine. Phez^u'ta wic^ha's^a ki~ phez^u'ta ta'ku nic^?u' he? What medicine did the doctor give you? 2) medicinal herb. He' winu'h^c^ala ki~ phez^u'ta ok?e'. That old lady digs medicinal herbs.
phez^u'tasa'pa n. coffee, ground coffee. Phez^u'tasa'pa ki~ othe'h^ike. Coffee is expensive. Usage: The beverage is called wakha'lyapi.
phez^u~'kc^ela    n. sandburr. See phez^i'?u~kc^e'la.
phila'mayaye   phr. thank you. Lit: 'you have pleased me'.
phila'yA    vt. to please, to gratify. Robert lol?o'phekic^athu~ c^ha phila'ye. Robert bought some groceries for him and it pleased him. 1s: phila'waye 'I pleased him'. 1p: phila'?u~ya~ pi 'we pleased him, he pleased us, they pleased us'.
phizi'     n. gall, gallbladder.
pho'g^e n. inside of nose.
phute' n. upper lip.
phuthi~'hi~    n. mustache. Lit: 'upper lip hair'.

P? - p?
p?e'c^ha~   n. elm tree.
p?o'   n. to be foggy. P?o' ki~ os^o'ta s?ele'. Fog is like smoke. Wa~' le' a~pe'tu ki~ li'la p?o'. It sure is foggy today. Hi~'ha~ni p?o'. There was a fog this morning.

S - s
sa'kA   vs. to be dry, to be dried out or dessicated. C^ha~pha' ki~ wana' sagsa'ke. The cherries are dry now. C^ha~pha' sa'ka was^te'walake. I like dried (choke) cherries. Usage: Sa'kA is used only of inanimate (or died) things. Redup: sagsa'kA.
sa'pA   vs. to be black. Iye'c^hi~ki~ya~ke ki~ sa'pe. The car is black. Iye'c^hi~ki~ya~ke sa'pa ki~ mitha'wa. The black car is mine. 1s: masa'pe 'I am black'. 1p: u~sa'pa pi 'we are black'. Redup: sabsa'pA.
sa~'    vs. 1) to be dull white, to be off-white. S^u~n^hu'la ki~ thezi' sa~. The pony's belly is off-white. Wi'yatke wa~z^i' sa~' c^ha ima'kic^u wo! Get me a white cup! 1s: masa~' 'I am dull white'. 1p: u~sa~' pi 'we are dull white'. Redup: sa~sa~'. 2) to be faded. Tha?o'gle ki~ sa~'. His shirt is faded. O'gle sa~' wa~ u~'. He is wearing a faded shirt.
sa~'m   conj. sa~'m is used in counting. It has no English equivalent. Sa~'m is used in numbers over twenty between elements of the number which belong to different decimal places.. Opa'wi~g^e sa~'m wikc^e'mna ya'mni. One hundred thirty. Wikc^e'mna s^a'kpe sa~'m to'pa. Sixty-four Sa~'m is a shortened form of the word isa~'pha 'more, beyond'.
sc^e'pha~s^i   n. female cousin of a woman. Usage: This is a term of address. See also: ha~ka's^i. Variant: c^e'pha~s^i, j^e'pha~s^i.
Sc^i'li n. Pawnee. Eee, Sc^i'li ki~ akhe' a?u~'z^o pi. Oh, the Pawnees are whistling at us again. This is a traditional saying which people use when they hear whistling which sounds like signals (that is, whistling which has no melody). It refers to days of intertribal warfare, when members of a war party kept in contact by means of whistling. Nisc^i'li he? Are you a Pawnee?
se'c^A    encl. probably, maybe. Particle which indicates that the speaker considers his statement possibly or probably true, but not certainly true. Many sentences with se'c^A also begin with u~gna'. U~gna' mag^a'z^u kte se'c^e. Maybe it will rain. Wana' he' he'c^hiya i' se'c^e. He is probably there by now.
si'        n. foot; paw; hoof; foot of a bird.
sic^ha~'    n. thigh. Usage: Sic^ha~' is used when speaking of the side of the thigh. See also: c^hec^a'.
Sic^ha~'g^u'   n. Rosebud Sioux, Brule Sioux. Mitha~'ks^i ki~ Sic^ha~'g^u' wa~ hi~gna'ye. My younger sister (male speaking) married a Brule. Wac^hi'pi ki~ hena' Sic^ha~'g^u' pi. Those dancers are Brules. Sic^ha~'g^u' ki~ itha~'c^ha~ wa~ glah^ni'g^a pi. The Rosebud Sioux have elected a president The literal meaning of Sic^ha~'g^u' is burned thigh, and the tribe is sometimes called by this name. Indians using the term 'Brule' pronounce the word to rhyme with 'school'.
Sic^ha~'g^u' Oya'te   n. Rosebud Sioux Tribe. Sic^ha~'g^u' Oya'te tha?o'ya~ke ki~ Rosebud, South Dakota e'l ya~ke'. The Rosebud Tribe has its agency at Rosebud, South Dakota. Sic^ha~'g^u' Oya'te ki~ Khulwi'c^has^a Oya'te ki~ i'sa~m tha~'ka. The Rosebud Sioux Tribe is larger than the Lower Brule Tribe.
Sic^ha~'g^u' Thi'pi n. Rosebud Sioux Reservation. Lit: 'home of the Burned-Thighs.'.
sic^hu'ha     n. sole of the foot. See also: siha'.
siha' n. sole of the foot. See also: sic^hu'ha.
Siha'sapa    n. Blackfeet Sioux. Siha'nisa'pa he? Are you a Blackfoot Sioux Siha'sapa ki~ Mnikho'woz^u Thi'pi e'l thi' pi. The Blackfeet Sioux live on the Cheyenne River Reservation.
sipha'   n. toe.
si~kpe'thawo'te    n. aspirin. Lit: 'muskrat food'. The reference is to a medicinal herb called by that name. See also: nata'yaza~'pi phez^u'ta.
si~kphe'    n. muskrat. Syn: si~kphe'la.
si~kphe'la   n. muskrat. Syn: si~kphe'.
si~te'    n. tail.
— vs. to be young person, to be a teenager. 1s: masi~'te 'I am a teenager'. 1p: u~si~'te pi 'we are young people'.
si~te'h^la    n. rattlesnake. Lit: 'rattle tail'.
si~te'sa'pela    n. cottontail rabbit. Lit: 'little black tail'. See also: mas^ti~'sapa.
ska'   vs. to be clear white. Wa' ki~ skaska'. Snow is (bright) white. 1s: maska' 'I am clear white'. 1p: u~ska' pi 'we are clear white'. Redup: skaska'.
ska~'    vs. to be melted. Wa' ki~ ska~' a'ye. The snow is melting. Wa' ki~ ska~'. The snow has melted.
ska~yA~'     vt. to cause to melt (as snow). Wa' eta~' ska~yi~' na wakha'lyapi eta~' ka'g^a yo! Melt some coffee and make some coffee! 1s: ska~wa'ye 'I melted it'. 1p: ska~?u~ya~ pi 'we melted it'.
sku'yA    vs. 1) to be sweet. Wakha'lyapi ki~ li'la sku'ye. The coffee is too sweet. Kha~'ta skusku'ya eya' ophe'wathu~. I bought some sweet plums. Redup: skusku'ya. 2) to be salty. Waha~'pi ki~ li'la sku'ye. The soup is too salty. Thalo' skuya' li'la i'puza maka'g^e. Salty meat makes me very thirsty.
slolyA'    vt. to know. To'ha~ iya'ya pi ki~ slolya'ya he? Do you know when they left? He' wi~'ya~ ki~ slolwa'ye s^ni. He' tuwe' he? I don't know that woman, Who is she? 1s: slolwa'ye 'I know (it)'. 1p: slol?u~'ya~ pi 'we know (it), he knows us, they know us'.
sni'     vs. to be cold. C^ha'g^a ki~ sni'. Ice is cold. Wakha'lyapi sni' wah^te'wala s^ni. I don' like cold coffee. Sni'. It is (feels) cold. Usage: Sni' is used only of inanimate things. Redup: snisni'.
Spayo'la   n. Mexican. Spayo'la eta~' slolwi'c^hayaya he? Do you know any Mexicans? Nispa'yola he? Are you Mexican? This is the Sioux rendering of the Spanish term 'espan~ol': Spanish, Spaniard.
susu'     n. penis (Oglala); male genitals (Brule). See also: c^he'.
Su'suni   n. Shoshoni Indian. Washakie Su'suni ki~ e'hake itha'c^ha~ya pi. The Shoshoni had Washakie as their last leader. Masu'suni. I am a Shoshoni.
suta' vs. 1) to be hard. C^ha'g^a ki~ wana' suta'. The ice is very hard now. Makha' suta' ok?e' s^ic^e. Hard ground is hard to dig. 1s: masu'ta 'I am hard'. 1p: u~su'ta pi 'we are hard'. Redup: suksu'ta. 2) to be tough. Suta' c^ha aki'sni kte. He's tough, he'll be alright. Thalo' ki~ le' suta' c^ha yul phi'c^a s^ni. This meat is so tough you can't eat it.
su~ka'yA     vt. to have as younger brother. 1s: su~ka'waye 'I have him as younger brother'. 1p: su~ka'?u~ya~ pi 'we have him as younger brother, he/she has us as younger brothers, they have us as younger brothers'.
su~'su~la n. donkey. Su~'su~la can also mean 'mule'.

S? - s?
s?ele'l encl. isn't it, isn't he, aren't they, etc. Naha~'h^c^i was^?a'ke s^ni s?ele'l. He isn't very strong yet, is he? Usage: Used lilke French 'n'est-ce pas?', German 'nicht wahr?'.

S^ - s^
s^a'   vs. to be red. 1s: mas^a' 'I am red'. 1p: u~s^a' pi 'we are red'. Redup: s^as^a'.
s^aglo'g^a~ num. eight. S^aglo'g^a~ le'l u~' pi. Eight are here. S^u~'ka ki~ khokhe'yah^?a~la s^aglo'g^a~ wic^ha'yat?e yelo'. The dog has bitten eight chickens to death. Redup: s^aglo'g^a~g^a~.
— vs. to be eight in number. U~s^a'glog^a~ pi. There are eight of us. Ma'zas^ka~s^ka~' s^aglo'g^a~. It is eight o'clock.
S^ahi'ya   n. Cree Indian. Nis^a'hiya he? Are you a Crow Indian? S^ahi'ya ki~ U~c^i'yapi Thama'khoc^he tukte'l thi' pi. The Crees live somewhere in Canada.
S^ahi'yela n. Cheyenne Indian. Nis^a'hiyela he? Are you a Cheyenne Indian? Le' S^ahi'yela he? Are you a Cheyenne Indian? Le' S^ahi'yela ki~ leks^i'lawaye. This Cheyenne is my uncle by marriage.
s^ake'    n. fingernail, claw of animal or bird.
s^ako'wi~   num. seven. S^ako'wi~ wo'was^i ec^hu~ pi. Seven are working. Eha~'ni Lakho'ta ki~ "Oc^he'thi S^ako'wi~" ewi'c^hakiya pi. Usage: The old time Sioux were called Council Fire. Redup: s^ako'wi~wi~.
— vs. to be six in number. U~s^a'kowi~ pi. There are seven of us. Ma'zas^ka~s^ka~' s^ako'wi~. It is seven o'clock.
s^a'kpe num. six. S^a'kpe wac^hi' pi. Six are dancing. Zi~tka'la s^a'kpe ma'zaphephe' aka~'l ipa'h^lalya ya~ka' pi. There are six birds sitting in a row on the barbed wire. Redup: s^a'kpekpe.
— vs. to be six in number. U~s^a'kpe pi. There are six of us. S^u~h^pa'la la ki~ s^a'kpe pi. There are six little puppies.
s^as^te'   n. little finger.
s^a~'    n. female genitals. Usage: S^a~' is regarded by Lakota speakers as a vulgar term.
s^i'c^A vs. to be bad. Mas^i'c^a ilu'kc^a~ he? Do you think I am bad? Blo' eya' s^iks^i'c^a c^ha wanu' ophe'wathu~. I accidentally bought some bad potatoes. 1s: mas^i'c^e 'I am bad'. 1p: u~s^i'c^a pi 'we are bad'. Redup: s^iks^i'c^A.
s^ic^a'howa'yA   vt. to scream, to yelp, to howl. S^u~'ka ki~ he' ta'kuwe s^ic^a'howa'ya he? Why is that dog howling Wi~'ya~ ki~ he ta'kuwe s^ic^a'howa'ya ha~ he? Why is that woman screaming? 1s: s^ic^a'waho'waye 'I screamed'. 1p: s^ic^a'?u~ho'waya pi 'we screamed'.
s^ic^a'kiktA' va. to have bad dreams, to have a nightmare. Lit: 'to wake up badly'. Eha's^ o'ta wawa'ta c^ha~'na s^ic^a'we'kta. I have bad dreams when I eat too much. Ha~he'pi s^ic^a'ye'kta he? Did you have a nightmare last night? 1s: s^ic^a'we'kta 'I have bad dreams'. 1p: s^ic^a'?u~ki'kta pi 'we have bad dreams'.
s^ic^a'mna   vs. to stink, to smell bad. Thima' s^i'c^amna. It smells bad in the house. 1s: mas^i'c^amna 'I stink'. 1p: u~s^i'c^amna pi 'we stink'.
s^ic^a'ya    adv. 1) badly. He' hoks^i'la ki~ s^ic^a'ya wac^hi'. That boy dances badly. 2) too bad. S^ic^a'ya kte s?ele'. That'll be too bad for him.
s^ic^?e's^iyA    vt. to have as male cousin (female Reference). 1s: s^ic^?e's^iwaye 'I have him as cousin'. 1p: s^ic^?e's^i?u~ya~ pi 'we have him as cousin, she has us as male cousins, they have us as male cousins'.
s^ina'   n. shawl.
s^iyo'   n. wild game birds such as prairie chickens, grouse, sage hens, and pheasants.
s^iyu'te n. lap. S^iyu'te can also refer to the front part of the sides of the thigh. This part of the body is called s^iyu'te whether the person is sitting or standing.
s^ka'tA vt. to play. Wakha~'yez^a ki~ tha~ka'l s^ka'ta pi. The children are playing outside. Hoks^i'la thabs^ka'tapi was^te'laka pi. Boys like basketball. Piano ki~ tuwa' s^ka'ta u~spe' he? Who knows how to play the piano? 1s: was^ka'te 'I play'. 1p: u~s^kata pi 'we play'.
s^ka~ka'pi    n. ring finger. Lit: '(the) lazy one'.
s^ko'pA    vs. to be bent. Mi'la s^ko'pa ki~ he' u~' phi'c^a s^ni. That bent knife can't be used. Wi'yutkug^e ki~ le' s^ko'pe. This key is bent. Redup: s^kos^ko'pa.
s^lo' vs. to melt (as fat). Was^i~' ki~ s^lo'. The fat is melted.
s^loyA' vt. to cause to melt. Asa~'piwi'gli s^loya' pi u~ c^heyu~'pa yo! Fry this in melted butter! 1s: s^lowa'ye 'I melted it'. 1p: u~s^lo'ya pi 'we melted it'.
s^ni   encl. not. Robert naha~'h^c^i hi' s^ni. Robert hasn't come yet. He'c^hu~ s^ni yo! Don't do that!
s^o'kA   vs. to be thick. Ag^u'yapi s^ogs^o'ka wah^te'wala s^ni. I don't like thick pieces of bread. O'gle s^o'ka wa~z^i' ophe'yathu~ ki~. You should buy a heavy (thick) coat. Wo'wapi s^o'ka blawa' was^te'walake s^ni. I don't like to read thick books. Makhi'zita aka~'l c^ha'g^a ki~ s^o'ke. The ice on the river is thick. Thi'pi ki~ le' c^ha~bla'ska ki~ s^ogs^o'ke. The boards in this house are thick. Usage: S^o'kA is used in describing inanimate things whose principal characteristic (or whose particular interest to people) is a broad surface. It can be used of ice,, books, paper, cloth, leather, and building materials, but it may not be used of fingers, legs, trees, or other things of like kind. Redup: s^ogs^o'kA.
s^os^e   vs. to be turbid, to be muddy. See also: Mni's^os^e.
s^o'ta n. smoke. S^o'ta ki~ is^ta' oma'yaya. The smoke makes my eyes smart.
s^pa~'     vs. 1) to burn, to be burned. nape' ki~ mas^pa~' My hand is burned Oya'te s^pa~'pi waya'za~ pi. Burned people suffer. Usage: S^pa~' refers to the internal state rather than external appearance of the object under consideration. }. 1s: mas^pa~' 'I got burned'. 1p: u~s^pa~' pi 'we got burned'. Redup: s^pa~s^pa~'. 2) to be cooked. Thalo' ki~ s^pa~'. The meat is cooked.
s^pa~'s^niyuta'pi   n. watermelon. Lit: 'they eat it raw'. See also: wagmu's^pa~s^ni.
s^pa~yA~' vt. 1) to burn, to injure by burning. Wi'pablaye ki~ u~ be'bela ki~ wanu' s^pa~ye'. She accidentally burned the baby with the iron. 1s: s^pa~wa'ye 'I burned him, it'. 1p: s^pa~?u~'ya~ pi 'we burned him, it, he burned us, they burned us'. 2) to cook, to cause to be cooked. Thalo' eya' ophe'wathu~ na s^pa~wa'ye. I bought some meat and cooked it. Le' thalo' ki~ s^pa~?u~'ya~ pi kte. We are going to cook this meat.
s^tu~ka'la vs. 1) to be tender. Thalo' ki~ le' s^tu~ka'la s^ni. This is meat isn't tender. Redup: s^tu~s^tu~'kala. 2) to be ripe (of corn only). Wagmi'za ki~ s^tu~ka'la. The corn is ripe. See also: was^tu~'kala.
s^upe'     n. intestine, gut. See also: nig^e'.
s^u~gma'nitu n. coyote, wolf. Lit: 'wilderness dog'. See also: maya'slec^a. Variant: s^u~n^ma'nitu.
s^u~gma'nitu tha~'ka    n. wolf. Lit: 'big wilderness dog'. Variant: s^u~n^ma'nitu tha~'ka.
s^u~g^i'la   n. fox. See also: thokha'la.
s^u~h^pa'la n. puppy.
s^u~'ka n. dog.
s^u~'kawakha~' [S^u~'kawakha~' is usually pronounced with a slurring together of the two elements of the word, so that neither is clearly recognizable any longer.] n. horse. Lit: 'wonderful dog'.
s^u~n^ma'nitu   n. coyote. See s^u~gma'nitu.
s^u~n^ma'nitu tha~'ka    n. wolf. See s^u~gma'nitu tha~'ka.
s^u~n^?o'naz^i~    n. horsebarn, stall.

T - t
ta'ku     pron. 1) what? He' ta'ku luha' he? What's that you have? Ta'ku wa~ bluha'. I have something. 2) something. Hena' ta'ku ic^u' pi. They took something.
— vs. to be what. He' ta'ku he? What is that? ‑Nita'ku he? ‑Mala'khota. ‑What are you? ‑I'm an Indian.
ta'kuni    det. no; not ... any (plural, nonhuman). S^u~'kawakha~' ta'kuni i'puza pi s^ni he? Aren't any horses thirtsty? Wasku'yec^a ta'kuni ic^u' s^ni yo! Don't take any (pieces of) candy! Variant: ta'gni (in rapid speed).
taku'ye   n. relative, kinsman.
taku~'l    pron. Taku~'l isa~'m oni'c^iyaka he? Did he tell you anything else?
ta~ya~'   vs. to be well. Niya'te ki~ ta~ya~' s^ni ona'wah^?u~. I heard that your father isn't well. 1s: mata~'ya~ 'I am well'. 1p: u~ta~'ya~ pi 'we are well'. Redup: ta~ta~'ya~.
— adv. well. He' hoks^i'la ki~ li'la ta~ya~' wac^hi' lah^! That boy really dances well!
tke'    vs. to be heavy. Ma'za ki~ tketke'. Metals are heavy. Nazu~'spe tke wa~z^i' wac^hi~ kte. I need a heavy axe. 1s: matke' 'I am heavy'. 1p: u~tke' pi 'we are heavy'. Redup: tketke'.
to'b    num. four. Usage: To'b is a conversational variant of to'pa.
to'ha~ adv. when? (used in real situations). To'ha~ yahi' pi he? When did you come? See also: toha~'l.
toha~'l    adv. when? (used in hypothetical situations). Toha~'l wac^hi'pi ki~ iya'yi~ kta he? When does (will) the dance begin? See also: to'ha~, toha~'l c^ha~'na s^na.
toha~'l ... c^ha~'na s^na    adv. whenever. Toha~'l owa'kihi c^ha~'na s^na oma'wani. I travel whenever I can.
to'kha vs. what is wrong? what is the matter? Toma'kha he? What's wrong with me? To?u~'kha pi he? What's wrong with us? Li'la nizi'. To'kha he? You're very pale. What's wrong?
to'kha s^ni    phr. never mind, that's alright. Wo'yute eta~'ni a?u' pi s^ni e'yas^, to'kha s^ni. They shouldn't bring any food, but that's alright.
to'kha?u~    vt. to do what? Ta'ku to'khanu he? What are you doing? See also: ec^ha'?u~. 1s: to'khamu '(what) I did'. 2s: to'khanu '(what) you did'. 1p: to'kha?u~k?u~ pi, to'khu~k?u~ pi '(what) we did'.
to'khi   adv. where to? Usage: To'khi is a conversational variant of to'khiya.
to'khiya    adv. 1) where to? To'khiya la' he? Where are you going? Nihi~'gna to'khi iya'ya he? Where is your husband (where has your husband gone)? Usage: To'khiya is often shortened to to'khi. 2) somewhere. Ha~he'pi to'na to'khiya ila'la he? How many nights were you away (somewhere)? He' to'khiya nah^me' se'c^e. He is probably hiding somewhere.
to'na pron. how many? Ha~he'pi ki~ nito'na pi he? How many of you will there be tonight? S^u~'kawakha~' to'na pi he? How many horses are there? Wani'yetu nito'na he? How old are you? (Literally: 'How many winters are you?') To'na wo'ta pi he? How many have eaten? Wakha~'yez^a ki~ ag^u'yapisku'yela to'na thebya' he? How many cookies did the child eat? 2) how much? Ma'zaska' to'na luha' he? How much money do you have? Usage: With mass nouns which refer to solids (but not liquids), some Lakhotas use to'nakec^a when referring to a portion of a mass, to'na only when the mass noun is thought of as being measured quantities. See also: to'nakec^a.
to'nakec^a    pron. how many? how much? Wic^ha's^a to'nakc^a (to'na) hi' pi he? How many men came? Thalo' to'nakec^a ic^u he? How much meat did he take? Thalo' to'na ic^u' he? How many pieces of meat did he take? C^ha~' to'nakec^a luha' he? How much wood do you have? C^ha~' to'na luha' he? How many trees do yo have? Usage: With mass nouns which refer to solids (but not liquids), some Lakhotas use to'nakec^a when referring to a portion of a mass, to'na only when the mass noun is thought of as being measured quantities. See also: to'na. Variant: to'nakc^a.
to'pa num. four. Ma'zaska' to'pa bluha'. (Ma'zaska' to'b bluha'.) I have four dollars. To'pa t?a' pi. (To'b t?a' pi.) Four died. Redup: to'btopa.
— vs. to be four in number. U~to'pa pi. There are four of us. Thas^u~'ke ki~ to'pa pi. He has four horses. (Literally: 'His horses are fours.') Usage: When to'pa is the last word in a phrase it is usually shortened to to'b. Redup: to'btopa.
tukte' e'l   adv. where abouts? where exactly? Tukte' e'l yathi' he? Where abouts do you live? See also: tukte'l.
tukte'l adv. 1) where? Tukte'l John wa~la'ka he? Where did you see John? Tukte'l niya'za~ he? Where do you hurt? Usage: (BL1) This word is used in the most general type of questions, that is, when the inquirer has no idea about the location of something. A slightly different expression is used when the speaker already has a notion about the location of something ‑ tukte' e'l. 2) somewhere. Be'bela ki~ c^he'yaya kis^to'. Tukte'l yaza~' k?u~. The baby is fussing. He is certainly hurting somewhere.
tuwa'    pron. 1) who?, whom? Tuwa' c^he'ya he? Who is crying? Tuwa' wa~la'ka he? Who (whom) did you see? He' tuwa' tha'wa he? Whose is it? 2) someone. Ana'g^opta~ yetho', tuwa' c^he'ye. Listen! Someone is crying.
tuwe' c^ha pron. someone. Tuwe' c^ha wa~ni'ya~ke c^hi~. Someone wants to see you.
tuwe' he?     vs. to be who? He' wi~'ya~ ki~ tuwe' he? Who is that woman? Nitu'we pi he? Who are you folks? He' tuwe' he? Who is that? 1s: matu'we he? 'who am I?'. 1p: u~tu'we pi he? 'who are we?'.
tuwe'ni    pron. no one, nobody. Le' hi~'ha~ni ki~ e'l tuwe'ni hi' s^ni. Nobody came this morning. Wic^ha's^a tuwe'ni he'c^hu~ oki'hi s^ni. No man can do that. Hena' Lakho'ta ki~ tuwe'ni Lakho'tuya pi s^ni. None of those Indians speak Sioux.
tu~wA~'    vt. to stare, to glare. See also: waki~'ya~tu~wa~'pi. 1s: watu~we 'I stare'. 1p: u~tu~'wa~ pi 'we stare'.

Th - th
thab?a'phapi    n. baseball. Lit: 'struck ball'.
thabs^ka'tapi n. basketball. Lit: 'ball game'.
thac^ha~'    n. body; mind, soul. Usage: Thac^ha~' is not used of a corpse. See tha~c^ha~'.
thag^e'   n. saliva, spit. 1s: matha'g^e, mitha'g^e 'my saliva'.
thaha' n. (animal) hide, skin.
thaha'lo n. rawhide, untanned hide.
thahi~'s^pa   n. needle.
thahi~'s^pa ihu'pa    n. awl. Lit: 'handled needle'.
thahu' n. the neck excluding the throat.
tha'h^c^a    n. deer.
tha'h^c^as^u~'kala    n. sheep; goat. Lit: 'deer dog'.
thah^mu'g^a   n. fly (insect). See theh^mu'g^a.
thako'z^a    n. grandchild. Usage: this is a term of address.
thako'z^ayA    vt. to have as grandchild. 1s: thako'z^awaye 'I have him as grandchild'. 1p: thako'z^a?u~ya~ pi 'we have him as grandchild, he/she has us as grandchildren, they have us as grandchildren'.
thakpA' vt. to seek vengeance, to try to get even. Is^te'lmaya~ c^ha thawa'kpi~ kte. He embarrassed (insulted) me and I will get even with him. Usage: ThakpA' refers only to the process, not the result of seeking revenge. 1s: thawa'kpe 'I am getting even with him'. 1p: tha?u~'kpa pi 'we are getting even with him, he is getting even with us, they are getting even with us.'.
thakha~'   n. sinew. Ha~m?i'kc^eka ki~ lena' thakha~' u~ kag^e'g^e pi. These moccasins are sewn with sinew.
thalo'    n. meat.
thalo' ag^u'yapi c^hog^i~'khiyapi     n. sandwich. Lit: 'meat made to be core of bread'.
thama'hec^a    vs. 1) to be skinny. Ka' wic^ha's^a thama'hec^a ki~ he' wic^ha's^awakha~'. That skinny man is the preacher. 1s: matha'mahec^a 'I am skinny'. 1p: u~tha'mahec^a pi 'we are skinny'. Redup: thama'hehec^a. 2) to be poor (of animals). Ta'kuwe s^u~'kawakha~' ki~ hena' thama'hec^a pi he? Why are those horses so poor (skinny)?
thamni'   n. uterus, womb.
tha'pa n. ball.
thaphu~'   n. cheek.
thaspa~'    n. apple.
thaspa~'hi~s^ma'   n. peach. Lit: 'hairy apple'.
thaspa~'hi~s^ma' c^i'k?ala    n. apricot. Lit: 'little peach'. See also: thaspa~'hi~s^ma.
thaspa~'zi' n. orange. Lit: 'yellow apple'.
thas^i'yagnupa'   n. meadowlark. From the Indian point of view, the name of this bird imitates its cry. Plains Indians, no matter which language they speak, feel that the meadowlark's song is in human language, and each tribe has several interpretations of what the meadowlarks are saying.
thate'   vimp. to blow, wind blows. Thato'sni. A cold wind is blowing. Thate'te. It is breezy. Thate' c^ha~'na wah^te'wala s^ni. I don't like it when it blows.
thatha~'ka n. buffalo bull. See also: pte'.
thatho'kala    n. antelope; domestic goat.
tha'wa vs. See Itha'wa.
thawi'c^uthu~'   va. to get married. Wani'yetu he'kta thawi'c^uwathu~'. I got married last winter. Usage: Thawi'c^uthu~' is used only with reference to males. 1s: thawi'c^uwathu~' 'I got married'. 1p: thawi'c^u?u~thu~' pi 'we got married'.
thaz^u's^ka n. ant.
tha~c^ha~'    n. 1) body. Tha~c^ha~' ki~ a'yataya maya'za~. My whole body aches. Variant: thac^ha~'. 2) mind, soul. A~pe'tu ya'mni ki~ tha~c^ha~' ki~ mah^pi'yata khigle'. On the third day his soul ascended into Heaven.
tha~ha~'s^i   n. male cousin of a man. Usage: This is a term of address. Variant: thaha~'s^i.
tha~ha~'s^iyA   vt. to have as male cousin (male Reference). Variant: thaha~'s^iyA. 1s: tha~ha~'s^iwaye 'I have him as cousin'. 1p: tha~ha~'s^i?u~ya~ pi 'we have him as cousinn, he has us as male cousins, they have us as male cousins'.
tha~ka'   n. to have as younger sister (female Reference). 1s: tha~ka'waye 'I have her as young sister'. 1p: tha~ka'?u~ya~ pi 'we have her as younger sister, she has us as younger sisters, they have us as younger sisters'.
tha~'ka, taŋka, tonka vs. to be big. He'c^hena s^u~'ka tha~'ka ki~ yaglu'ha he? Do you still have that big dog of yours? 1s: matha~'ka 'I am big'. 1p: u~tha~'ka pi 'we are big'. Redup: tha~gtha~'ka.
tha~ka'yA   vt. to have as younger sister (female Reference). 1s: tha~ka'waye 'I have her as younger sister'. 1p: tha~ka'?u~ya~ pi 'we have her as younger sister, she has us as younger sisters, they have us as younger sisters'.
tha~ke'   n. older sister of a man. Usage: This is a term of address.
tha~ke'yA   vt. to have as older sister (male Reference). 1s: tha~ke'waye 'I have her as older sister'. 1p: tha~ke'?u~ya~ pi 'we have her as older sister, he has us as older sisters, they have us as older sisters'.
tha~ks^i' n. younger sister of a man. Usage: This is a term of address.
tha~ks^i'yA vt. to have as younger sister (male Reference). 1s: tha~ks^i'waye 'I have her as younger sister'. 1p: tha~ks^i'?u~ya~ pi 'we have her as younger sister, she has us as younger sisters, they have us as younger sisters'.
thebyA' vt. to eat up, to consume. Hoks^i'la ki~ ag^u'yapisku'yela ki~ a'yataya thebya' pi. The boys ate up all of a cake. 1s: thebwa'ye 'I ate it up'. 1p: theb?u~'ya~ pi 'we ate it up'.
the'c^a   vs. to be young. The'c^a oni'wa~ya~ke. Wani'yetu nito'na he? You look young. How old are you? Oya'te the'c^a ki~ waya'wa pi. Young people go to school. 1s: mathe'c^a 'I am young'. 1p: u~the'c^a pi 'we are young'. Redup: thekthe'c^a.
the'ha~   adv. far (said of distant place); long (said of a long duration of time). Wana' the'ha~ nis^ti'me s^ni, c^ha hu'nista'ka ite'ke. You haven't slept much lately so you must be tired.
theh^i'la   vt. to love. Wi~'ya~ mitha'wa ki~ thema'h^ila s^ni. My wife doesn't love me. Oya'te ki~ thakho'lakupi ki~ thewi'c^hah^ila pi kte he'c^ha. People should love their friends. Sa'pela thewa'h^ila. I love Blackie (a horse or dog). Usage: Theh^i'la can only be used of animate objects. 1s: thewa'h^ila 'I love him, it'. 1p: the?u~'h^ila pi 'we love him, it, he loves us, they love us'.
theh^mu'g^a   n. fly (insect). Variant: thoh^mu'g^a, thah^mu'g^a.
theh^mu'g^a zizi'la n. bee. Lit: 'little yellow-banded fly'.
theh^pi'    n. leather.
thezi'    n. stomach, belly. Thezi' maya'za~. I have diarrhea. Li'la thezi' maya'za~. I have a severe stomach ache.
thi'      va. to live, to dwell. Khulwi'c^has^a thi'pi ekta' wathi'. I live on the Lower Brule Reservation. 1s: wathi' 'I live'. 1p: u~thi' pi 'we live'.
— n. house. Mary thi' ekta' iya'ye. He went over to Mary's house.
thiblo' n. older brother of a woman. Usage: this is a term of address.
thiblo'yA vt. to have as older brother (female Reference). 1s: thiblo'waye 'I have him as older brother'. 1p: thiblo'?u~ya~ pi 'we have him as older brother, she has us as older brothers, they have us as olderbrother'.
thima' adv. inside, inside the house. Thima' hiyu' nitho'. Come inside.
thi'pi n. house. He' thi'pi ki~ tuwa' tha'wa he? Whose house is that?
thi'piwakha~'   n. church. Lit: 'holy house'. See also: owa'c^hekiye.
Thi'thu~wa~ n. Teton Sioux. Thi'thu~wa~ ki~ to'nakc^a pi he? How many Tetons are there? U~thi'thu~wa~ pi. We are Teton Sioux.
thiwa'ki~yela   pigeon, dove. Lit: 'house dove'.
thiyo'pa n. door.
thi~'psila n. Indian (wild) turnip.
tho'    vs. to be blue, to be green. 1s: matho' 'I am blue, I am green'. 1p: u~tho' pi 'we are blue, we are green'. Redup: thotho'.
tho'hi~ya~kA v. wait a minute, hold on! Tho'hi~ya~ki~ yetho', o'c^hic^iyi~ kte yelo'. Wait now, I'll help you. Usage: Tho'hi~ya~kA is used in commands only; it is often shortened to hi~'ya~kA.
thoh^mu'g^a   n. fly (insect). See theh^mu'g^a.
thoke'ya   adv. first, first of all, in the first place. Toke'ya Mnilu'zahe Othu~'wahe ekta' u~ya~' pi naha~' heha~'l Cheyenne ekta' u~ya~' pi kte. First we'll go to Rapid City and then we'll go to Cheyenne.
thokha'la n. fox. See also: s^u~g^i'la.
thos^ka'   n. nephew of a woman. Usage: This is a term of address.
thos^ka'yA   vt. to have as nephew (femal Reference). 1s: thos^ka'waye 'I have him as nephew'. 1p: thos^ka'?u~ya~ pi 'we have him as nephew, she has us as nephews, they have us as nephews'.
thoz^a~'    n. niece of a woman. Usage: This is a term of address.
thoz^a~'yA~    vt. to have as son. 1s: c^hi~ks^i'waye 'I have him as son'. 1p: c^hi~ks^i'?u~ya~ pi 'we have him as son, he has us as sons, they have us as sons'.
thoz^a~'yA~    vt. to have as niece (female Reference). 1s: thoz^a~'waye 'I have her as niece'. 1p: thoz^a~'?u~ya~ pi 'we have her as niece, she has us as nieces, they have us as nieces'.
thuc^hu'hu    n. rib.
thuswe'c^a    n. dragonfly.
thus^u'   n. lodge pole, tepee pole.
thu~ka's^ila     n. grandfather. Usage: This is a term of address used for either grandfather and for grandfather's brothers. See also: kaka'.
thu~ka's^ilayA vt. to have as grandfather. 1s: thu~ka's^ilawaye 'I have him as grandfather'. 1p: thu~ka's^ila?u~ya~ pi 'we have him as grandfather, he/she has us as grandfathers, they have us as grandfathers'.
thu~ka's^ilayapi n. 1) U.S. Government. Lit: 'grandfather'. Thu~ka's^ilayapi ki~ Washington e'l ya~ke'. Washington is the seat of the U.S. Government 2) President of the United States. Thu~ka's^ilayapi ki~ Thiska' e'l thi'. The President lives in the White House.
thu~s^ka'    n. nephew of a man. Usage: This is a term of address.
thu~wi~'    n. blood aunt, father's sister. Usage: This is a term of address.
thu~wi~'yA~     vt. to have as blood aunt. 1s: thu~wi~'waye 'I have her as blood aunt'. 1p: thu~wi~'?u~ya~ pi 'we have her as blood aunt, he/she has us as blood aunts, they have us as blood aunts'.

T? - t?
t?A'   vs. to die, to be dead. S^u~h^pa'la tha'wa pi ki~ t?e'. Their puppy has died. 1s: mat?i~' kte 'I will die'. 1p: u~t?a' pi kte 'we will die'.

U - u'
u'         va. to come, to be coming. Ha~he'pi ki~ ya?u' kta he? Are you coming tonight? Wana' u' se'c^e, ec^ha~'ni hi' kte. He's probably on his way now, he'll soon arrive. 1s: wa?u' 'I am coming'. 1p: u~ku' pi 'we are coming'.

U~ - u~
u~       postp. with. C^ha~' ki~ nazu~'spe u~ waka'kse. I cut the wood with an axe. Wi'gli?u~ka'g^api wi'gli u~ ka'g^a pi. Frybread is made with grease.
?u~'   vt. to use. Mi'la hi~ tuwa' u~' he? Who is using the knife? Asa~'pi na c^ha~ha~'pi kho' mu'. I use (take) cream and sugar, too. 1s: mu' 'I use (it)'. 1p: u~k?u~' pi 'we use (it)'.
?u~'   vt. to wear on the body, to have on. He' wic^ha's^a ki~ o'gle wa~ li'la was^te' u~'. That man is wearing a very pretty jacket. 1s: mu' 'I wear (it)'. 1p: u~k?u~' pi 'we wear (it)'.
?u~'   va. to be; to stay. Nic^hi'ye tukte'l u~' he? Where is your older brother? To'khi ila'la he? Le'c^hiya wa?u~'. Where are? (Literally: 'Where did you go?') I'm over here. Wi's^pa~ye ki~ tukte'l u~' he? Where is the frying pan? Waks^i'c^a ki~ waks^o'gnake mahe'l u~'. The plates are in the cupboard. Usage: With animate topics ?u~' refers to general location; with inanimate topics ?u~' refers to general location, but a location inside something is understood. See also: he'c^ha, Iye', hA~', na'z^i~, ya~kA', h^pa'yA. 1s: wa?u~' 'I am, I stay'. 1p: u~k?u~' pi 'we are, we stay'.
u~c^i'   n. grandma, grandmother. Usage: This is used in addressing the maternal grandmother (mother's mother) and the sisters of the maternal grandmother. See also: khu~s^i'.
u~c^iyA    vt. to have as maternal grandmother. 1s: u~c^i'waye 'I have her as maternal grandmother'. 1p: u~c^i'?u~ya~ pi 'we have her as maternal grandmother, he/she has us as maternal grandmothers, they have us as maternal grandmothers'.
U~c^i'yapi Thama'khoc^he   n. Canada. Lit: 'Grandmother's Lang.'. The reference is to Queen Victoria, who reigned from 1837 to 1901.
u~gna'     adv. maybe. U~gna' wa?u' owa'kihi kte se'c^e, hi~'ha~ni ki~ to'ks^a oc^hi'c^iyaki~ kte. Maybe I can come, I'll tell you for sure tomorrow. Usage: U~gna' always comes first in a sentence which often ends in se'c^A.
u~kc^e'kih^a n. magpie. Lit: 'buries his dung'. See also: halha'ta.
u~kc^e'la    n. cactus.
u~pa~'     n. cow elk.
u~'s^iyakel   adv. isn't it pitiful!, the poor thing! S^u~h^pa'la tha'wa pi ki~ t?e'. U~'s^iyakel. Their puppy has died. Isn't it pitiful.
u~ze'     n. 1) buttock, ass, butt; anus, ass-hole. 2) ass, ass-hole. Li'la u~ze'. He is a real ass-hole.
u~ze'blinkblink n. firefly. U~ze'blinkblink is a term put together from the Lakhota u~ze' (ass, butt) and the English 'blink'. The word is only used for humorous effect. Another term of this kind is phez^i'hophop.
u~zo'g^i~     n. trousers, pants.
u~z^i~'z^i~tka   n. wildrose; rosehip; tomato. The fruit of the wild rose (rose hips) turn tomato red when ripe.

W - w
wa'     n. snow. Wa' ki~ s^a'pe. The snow is dirty. Wa' kahi~'ta yo! Shovel snow! Wa'hi~he' k?u~ he' aki'sni. The snowfall has stopped. Usage: Wa' usually refers to the snow on the ground. See also: ic^a'mna.
wac^ha~'g^a   n. sweetgrass.
wa'c^hehi~    n. plume.
wac^hi'   va. to dance Indian-style dances. He' hoks^i'la ta~ya~' wac^hi' lah^. That boy really dances well. 2s: waya'c^hi 'you dance'. 1p: wa?u~'c^hi pi 'we dance'.
wac^hi'pi n. dance.
wagle'ks^a~    n. turkey.
wa'glotapi   n. table.
waglu'la    n. earthworm, fishworm; worm; caterpillar.
wagmi'za n. corn, maize.
wagmu'   n. squash; gourd; pumpkin.
wagmu'ha    n. gourd rattle, ceremonial rattle. Lit: 'ceremonial rind'.
wagmu's^pa~s^ni n. watermelon. Lit: 'uncooked squash'. See also: s^pa~'s^niyuta'pi.
wa'g^ac^ha~' n. cottonwood tree.
waha'c^ha~ka    n. shield.
waha'c^ha~kakic^?i~' n. snail. Lit: 'he carries his shield on his back'.
waha~'pi   n. soup, broth, stew.
wahe'ha~ adv. right then, at that precise time. Napc^i~'yu~ka wahe'ha~ hiyu' wo! Come precisely at nine!
wahe'ha~l    adv. about that time, about then. Ma'zas^ka~s^ka~' napc^i~'yu~ka wahe'ha~l ic^a'mna. It began to snow about nine o'clock. Wi'c^hoka~'ya~hiya'ye wahe'ha~l u~hi' pi kte. We will arrive about noon.
wahe'ha~tu    pred. to be right at (that time), to be right then. Wahe'ha~tu. It was right then. Ma'zas^ka~s^ka~' napc^i~'yu~ka wahe'ha~tu c^ha mas?a'makiphe. He called me up right at nine o'clock.
wahi~' n. flint.
wahi~'kpe   n. arrow.
wahu'kheza   n. spear.
wah^c^a'     n. flower. See also: wana'h^c^a.
wah^c^a'zi    n. sunflower. Lit: 'yellow flower'.
wa'h^patha~'ka   n. blackbird.
wah^pe'    n. leaf. 2) tea. Wah^pe' refers to the tea leaves, not to the beverage. See also: wah^pe'khalyapi.
wah^pe'khalyapi    n. tea. Lit: 'heated leaves'.
wah^te'la s^ni   vt. to dislike. 1s: wah^te'wala s^ni 'I dislik him, it'. 1p: wah^te'?u~la pi s^ni 'we dislike him, it; he, they dislike us.'.
wa?i'c^haphe [This word is usually pronounced wi'c^haphe.] n. fork, pitchfork. Lit: 'what one pierces or impales with'.
wa?i'kha~   [This word is usually pronounced wi'kha~] n. rope.
wa?i'wopta    [This word is usually pronounced wi'wopta] n. digging stick. Lit: 'what one digs with using the point'.
wa?i'yaskabyapi [This word is usually pronounced wi'yaskabyapi] n. glue. Lit: 'what one causes to stick on with'.
wa?i'yatke [This word is usually pronounced wi'yatke.] n. cup. Lit: 'what one causes to stick on with'.
wa?i'yokatkug^e    [This word is usually pronounced wi'yokatkug^e] n. bolt, screw.
wa?i'yuhomni [This word is usually pronounced wi'yuhomni] n. screwdriver; brace (carpenter's tool). Lit: 'what one screws, turns around and around with.'.
waka'blapi n. jerkey. Lit: 'what has been sliced thin (for drying)'.
wa'kah^pe n. covering; tarpaulin; tablecloth. Lit: 'what has been thrown over something'. This is a shortened form of wa?a'kah^pe.
waka'phapi    n. pounded dried meat. Lit: 'what has been pounded up'.
waki~'ya~hothu~' pi    vimp. to thunder. Lit: 'thunderbirds call'. Waki~'ya~hothu~' pi c^ha~'na s^na yus^?i~'yemaye. Thunder scares me. Ana'g^opta~ yo! Waki~'ya~hothu~' pi. Listen! It is thundering.
waki~'ya~hothu~'pi n. thunder. Lit: 'call of the thunderbird'. Waki~'ya~hothu~pi ki~ naya'h^?u~ he? Did you hear the thunder?
waki~'ya~tu~wa~' pi   vimp. to flash lightning. Lit: 'the thunderbirds are staring'. Waki~'ya~tu~wa~' pi. There is lightning. Ha~he'pi ki~ a'yataya waki~'ya~tu~wa~' na waki~'ya~hothu~' pi. There was lightning and thunder all night.
waki~'ya~tu~wa~'pi     n. lightning. Lit: 'the thunderbird's stare'. Waki~'ya~tu~wa~'pi ki~ wa~la'ka he? Did you see the lightning?
waki~'yela n. pigeon, dove. See also: thiwa'ki~yela.
wakpa'la   n. creek.
waksA'   vt. to cut off with a knife, to slice. Ag^u'yapi ki~ waksa' yo! Slice the bread! Ha~ke' waksi~' na mak?u'. He cut off a piece and gave it to me. 1s: wawa'kse 'I cut it (with a knife)'. 1p: wa?u~'ksa pi 'we cut it (with a knife)'.
waks^i'c^a    n. dish, bowl, plate.
waks^u'pi   n. beadwork. Lit: 'what has been sewn for decoration'.
wakha'lapi n. coffee. See wakha'lyapi.
wakha'lyapi n. coffee. Le' wakha'lyapi ki~ li'la kha'te. This coffee is very hot. Usage: Wakha'lyapi is used only of brewed coffee. See also: phez^u'tasa'pi, wah^pe'khalyapi. Variant: wakha'lapi.
wakha~'gle    n. electricity. The earlier meaning of wakha~'gle was 'lightning'.
wakha~'hez^a    n. child. Syn: wakha~'yez^a.
wakha~'yez^a    n. child. Wani'kha~yez^a. You are a child. See also: c^hi~c^a'. Variant: wakha~'hez^a. 2s: wani'kha~yez^a 'you are a child'. 1p: wa?u~'kha~yez^a pi 'we are children'.
wa'khiyA vt. to court, to flirt. The'c^a ki~ wa'khiya pi. The young men are courting. Usage: Wa'khiyA is used only in speaking to males. Variant: wo'khiyA. 2s: waya'khiye 'you court, you flirt'. 1p: wa?u~'khiya pi 'we are courting'.
wakhu'wa    va. to hunt. Hi~'ha~ni ki~ wakhu'wa u~ya~' pi kte. We are going hunting tomorrow. Wakhu'wa awa's^teyalaka he? Do you like to hunt? 1s: wawa'khuwa 'I hunt'. 1p: wa?u~'khuwa pi 'we hunt'.
wak?i~' n. backpack. Lit: 'what is used for packing'.
wama'khas^ka~ n. animal. Lit: 'what moves about on the earth'.
wana'   adv. 1) now. Wana' mas?o'phiye ekta' ble'. I am on my way to the store now. 2) right away. Kah^la' ki~ wana' kte. The bell is going to ring right away.
wana'g^i   n. spirit, ghost; soul.
wana'g^ithac^ha~'ku    n. Milky Way. Lit: 'ghost road'.
wana'g^iwac^hi'pi    n. aurora borealis, northern lights. Lit: 'spirit dance'.
wana'h^c^a n. flower. Lit: 'what blooms'. See also: wah^c^a'.
wana'p?i~    n. necklace. Lit: 'what is worn around the neck'.
wani'yetu     n. 1) winter. Wani'yetu hu~'h^ osni'sni. Some winters are cold. Wani'yetu ki~ osni'. It is a cold winter, the winter is cold. 2) year. Wani'yetu ki~ lena' ec^ha'kc^ha~ni wa'ska~'. The snow has been melting earlier the last few years Wani'yetu nito'na he? How many years old are you? Wani'yetu to'na k?u~ he'ha~ t?e'. His age was unknown when he died.
wa?o'h^?a~h^?a~kA     va. to stir up trouble. Oya'te ki~ hena' wa?o'h^?a~h^?a~ka pi. Those people are trouble-makers. Wa?o'h^?a~h^?a~ke s^ni yo! Don't be trouble-maker! 1s: wa?o'h^?a~h^?a~ke 'I stir up trouble'. 1p: wa?o'?u~h^?a~h^?a~ka pi 'we stir up trouble'.
wapha'ha n. warbonnet.
wapho's^ta~    n. hat. Lit: 'what is worn on the head'.
wasku'yec^a   n. fruit; berries. Lit: 'what is sweet'. Ka'khiya wasku'yec^a o'ta ic^ha'g^e. There are a lot of (wild) fruits (berries) over there. 2) canned fruit, preserves. Bloke'ha~ wasku'yec^a li'la o'ta u~ka'g^a pi. Last summer we made a lot of preserves. 3) candy. Wasku'yec^a wa~z^i' ic^u' wo! Take a piece of candy! 4) sweets in general, dessert. Wakha~'yez^a wasku'yec^a li'la was^te'laka pi. Children really like sweets.
wasna'    n. pemmican.
wasu'    n. hail.
Was^i'c^u n. White person. See Was^i'c^u~.
Was^i'c^u~ n. White person, person of European or Euro-American ancestry or culture. He' Was^i'c^u~ ki~ li'la ha~'ske. That Whiteman is very tall. Variant: Was^i'c^u.
— vs. to be a white person. mawa's^ic^u~, wama's^ic^u~
was^i~'   n. animal fat, tallow; bacon.
was^mA' vimp. to be deep snow on the ground. Was^me'. There is a lot of snow. Was^mi' na osni'. There is a lot of snow on the ground and it is very cold. Ha~he'pi ic^a'mna na wana' was^me'. Last night it snowed and now there is deep snow.
was^pA'   vt. to cut off an irregular piece of something, to cut out a chunk of something. Thalo' ki~ he' ha~ke' was^pa' yo! Cut off a piece of the meat! 2s: waya's^pe 'you cut off a piece'. 1p: wa?u~s^pa pi 'we cut off a piece'.
was^te' vs. 1) to be good. Le' ag^u'yapisku'yela ki~ li'la was^te'. This cake is very good C^ha~?i'wakse was^te' wa~z^i' wac^hi~' kte. I need a good saw. 1s: mawa's^te 'I am good'. 1p: u~wa's^te pi 'we are good'. Redup: was^te's^te. 2) to be pretty. He' wikho's^kalaka ki~ li'la was^te'. That young woman is very pretty. Wi~'ya~ ki~ was^te' wa~ wac^hi'pi ekta' wa~bla'ke. I saw a pretty woman at the dance.
was^te'lakA    vt. to like. Waha~'pi ki~ was^te'yalaka he? Do you like the soup? 1s: was^te'walake 'I like him, it'. 1p: was^te'?u~laka pi 'we like him, it, he likes us, they like us'.
was^tu~'kala   n. hominy. Lit: 'what is soft'.
was^u~'    n. 1) hole. Mag^a'z^u ki~ was^u~' o'ta ka'g^e The rain made a lot of holes, washed out a lot of holes. See also: was^u~'ka. 2) burrow, den of an animal. S^u~'kawakha~' ki~ pispi'za othi' was^u~' wa~ e'l na?o'h^pe. The horse stepped in a prairie dog burrow.
was^u~'ka n. hole, burrow, den of an animal. See also: was^u~'.
was^?a'kA    vs. to be strong. He' hoks^i'la la ki~ li'la was^?a'ke. That little boy is very strong. Wi'c^as^ke ki~ le' was^?a'ke s^ni s?ele'. This string seems not very strong. Wic^ha's^a was^?a'ka wa~z^i' ec^e'la he' he'c^hu~ oki'hi. Only a strong man can do that. 1s: wama's^?ake 'I am strong'. 1p: wa?u~'s^?aka pi 'we are strong'.
wa'ta    n. boat, canoe, ship.
wato'ha~l s^na adv. now and then, sometimes. Wato'ha~l s^na oh^?a~'s^ic^e. He is ornery now and then. Le'l os^i'c^ec^a ki~ wato'ha~l s^na li'la ahi'yu. Sometimes storms are pretty bad here.
watu'kha vs. to be tired. Wani'tukha oni'wa~ya~ke. Wani'yaza~ ka sel? You look tired. Could you be sick? See also: hu'stakA. 1s: wama'tukha 'I am tired'. 1p: wa?u~'tukha pi 'we are tired'. Redup: watu'khakha.
wawo'slata wana~'p?i~    n. hairpipe breastplate.
waya's^lo    va. to blow a whistle. Wiwa~'ya~gwac^hi' ki~ waya's^los^lo pi. The sun dancers blow on whistles C^ha~ksa'yuha' ki~ waya's^lo. The policeman blew a whistle. 1s: wabla's^lo 'I blow a whistle'. 1p: wa?u~'yas^lo pi 'we blow whistles'.
waya'wa    va. 1) to read (things). Wic^hi~'c^ala ki~ ta'ku to'khu~ pi he? Waya'wa pi. What are the girls doing? They are reading. 1s: wabla'wa 'I read'. 1p: wa?u~'yawa pi 'we read'. 2) to study, to go to school. Naha~'h^c^i Nebraska ekta' wala'wa he? Are you still attending school in Nebraska? Wani'yetu c^ha~'na mic^hi~'ks^i ki~ waya'wa. My son studies (goes to school) during the winter.
waya'za~ kA    vs. to be ailing, to suffer from recurrent ailment of complaint. Wana' wani'yetu nu'm wama'yaza~ ke. This is the second year I haven't felt well. Waya'za~ pi ke eha~'ta~na~s^ oma'ni pi s^ni iye'c^hec^a. People shouldn't travel when they are ailing See also: khu'z^A. 1s: wama'yaza~ ke 'I am ailing'. 1p: wa?u~'yaza~ pi ke 'we are ailing'. Redup: waya'syaza~ kA.
waya'z^o va. to pipe, to play a flute. Tuwa' wawa'khiya c^ha waya'z^a. Someone is courting and playing flute. Wala'z^o oya'kihi he? Can you play a flute? 1s: wabla'z^o 'I play a flute'. 1p: wa?u~'yaz^o pi 'we play a flute'.
waya'z^opi    n. flute.
wazi' n. pine.
wazi'yata n. north.
wa - an
wa~1   det. 1) a. Ithu~'kala wa~ wa~bla'ke. I saw a mouse. Wic^ha's^a wa~ wa~ni'ya~g hi'. A man has come to see you. Usage: Wa~ is used in sentences which refer to events or states which are (already) facts. See also: wa~z^i'. 2) one. Wic^hi~'c^ala ya'mni na hoks^i'la wa~ wic^hu~'yuha pi. We have three girls and one (a) boy. Usage: Wa~ is used in sentences which refer to events or states which are (already) facts.
wa~2   interj. Interjection used by men. It can indicate mild sunrise or be used simply to launch a statement. Women say ma. Wa~, hoks^i'la ki~ wa~z^i' hi~h^pa'ye! Oh, one of the boy has fallen down! Wa~, le' a~pe'tu ki~ li'la okha'te! Boy, is it ever hot today!
wa~bli'    n. eagle, war eagle.
wa~'c^ala    adv. only once. C^huwe' wa~'c^ala hi' na heha~'ta u' s^ni. My older sister came only once, but (and) she hasn't come since.
wa~gle'gleg^a    n. bullsnake. Syn: wa~gle'g^a.
wa~gle'g^a    n. bullsnake. Syn: wa~gle'gleg^a.
wa~ka'tuya   vs. to be high. He' paha' ki~ li'la wa~ka'tuya. That hill is very high. Leta~' wi'mahe'l?iya'ye ki~ ec^he'tkiya paha' wa~ka'katuya. There are high hills to the west of here. 1s: mawa~'katuya 'I am high up'. 1p: u~wa~'katuya pi 'we are high up'. Redup: wa~ka'katuya. 2) to be highly placed. Wic^ha's^a ki~ he' wo'was^i wa~ka'tuya yuha'. That man has a high position.
wa~'tho n. blue racer (snake).
wa~ya~'kA    vt. to see. Owa'toha~ya~ wa~c^hi~'ya~ke s^ni. To'ha~ yahi' pi he? I haven't seen you for a while. When did you come? wa~c^hi~'ya~ke I saw you 1s: wa~bla'ke 'I saw him, it'. 2s: wa~la'ke 'you saw him, it'. 1p: wa~?u~'ya~ka pi 'we saw him, it, he saw us, they saw us'.
wa~z^i'   det. a. Iye'c^hi~ki~ya~ke wa~z^i' luha' he? Do you folks have a car? Kha~'ta wa~z^i ic^u' wo! Take plum Marvin s^u~'kawakha~' wa~z^i' ophe'thu~ c^hi~'. Marvin wants to buy a horse. Le' a~pe'tu ki~ wo'wapi wa~z^i' iya'c^u kte se'c^e. You'll probably get a letter. Usage: Wa~z^i' is used in sentence referring to events or states which are not (yet) facts. Such sentences are usually questions, commands, or sentences containing the particle ktA. See also: wa~.
— num. one. Wa~z^i' os^i'c^e. One is spoiled. Thaspa~' ki~ wa~z^i' s^pa~' s^ni. One of the apples isn't ripe. Hoks^i'la ki~ to'pa hi' e'yas^, wa~z^i' naha~'h^c^i hi' s^ni. Four of our boys are here, but one hasn't come yet.
wa~z^i'c^a    n. one dollar, one o'clock.
wa~z^i'gz^i   adv. one each, one apiece. Wakha~'yez^a ki~ wasku'yec^a wa~z^i'gz^i ic^u' pi na s^kal i'yaya pi. The children each took a piece of candy and went to play.
wa~z^i'la pron. only one. Wakha~'yez^a ki~ wa~z^i'la waya'wa. Only one of the children is reading.
wa~z^i'ni det. not a; no; not any (singular). Le'l Ogla'la wa~z^i'ni thi' s^ni. No Oglala lives here.
we       encl. Particle which marks a formal command spoken by a woman. Same as ye. We is used when the preceding words ends in u, u~, or o. Mnipi'g^a wa~z^i' ic^u' we! Take a beer!
we'     n. blood.
we'g^ahA~    vs. to be broke, to be out of money. Mawe'g^aha~ c^ha o'c^hic^iya owa'kihi s^ni. I'm broke and I can't help you. 1s: mawe'g^ahe 'I'm broke'. 1p: u~we'g^aha~ pi 'we're broke'.
welo'     encl. Particle which marks an assertion spoken by a man. Same as yelo'. Welo' is used when the preceding words ends in u, u~, or o. Wakha~'yez^a ki~ he' ma'zaska' manu' welo'. That child steals money.
we'tu    n. spring of the year. We'tu e'l ptehi~'c^ala o'tah^c^a wic^ha'thu~' pi. Most calves are born in spring
— vimp. to be spring. Le' wani'yetu ki~ ec^ha~'ni we'tu. Spring was early this year. Oh^?a~'khoya we'tu. Spring was early.
wi'       n. sun, moon. Lit: 'luminary'. See also: a~'pawi', ha~he'piwi'.
wic^a'khA va. 1) to tell the truth. Wic^a'kha yo! U~gna' nic^a's^ka pi kte! You had better tell the truth or they will put you in jail. He' wic^ha's^a ki~ tu'heni wic^a'khe s^ni. That man never tells the truth 1s: wic^a'wakhe 'I tell the truth'. 1p: wic^a'?u~kha pi 'we tell the truth'. 2) to be right. Wic^a'yakhe, he' s^u~'ka ki~ li'la c^he'pe h^c^e yelo'. You're right, that dog is very fat.
wic^a'khA s^ni    va. to pretend, to feign. Was^te'c^ake e'yas^, wic^a'khe s^ni. He is nice, but it isn't genuine.
wi'c^azo    n. pencil.
wic^ha'h^c^ala    n. old man. He' wic^ha'h^c^ala ki~ mile'ks^i. That old man is my uncle. Ec^ha~'ni wima'c^hah^c^ala kte. I'll soon be an old man.
wic^ha'h^pi n. star.
wi'c^haphe    n. table fork, pitchfork. Variant: wa?i'c^haphe.
wic^ha's^a    n. man, adult male. He' wic^ha's^a ki~ tuwe' he? Who is that man? C^hi~'ks^, ec^ha~'ni wini'c^has^a kte yelo'. Son, you will soon be a man.
wic^ha'yapaz^i'pa    n. hornet.
wic^ha'yaz^ipa n. wasp.
wic^hi'tegleg^a    n. racoon.
wic^hi~'c^ala n. girl, young girl before puberty. Robert wic^hi~'c^ala ya'mni wic^ha'yuha. Robert has three girls. He'c^hena wi?u~'c^hi~c^ala pi. We are still girls. 1s: wima'c^hi~c^ala 'I am a girl'. 1p: wi?u~'c^hi~c^ala pi 'we are girls'.
wi'c^hoka~'ya~hiya'ye    n. noon. Lit: 'the sun passes the middle'. Wana' wi'c^hoka~'ya~hiya'ye. Now it is noon. Wi'c^hoka~'ya~hiya'ye ki~ hi' kta wawa'kta. I expect him at noon.
wi'gli     n. grease; gasoline, oil, petroleum.
wi'gli?o?i'naz^i~ n. gas station. Lit: 'gasoline stopping place'.
wi'gmuke     n. rainbow. Lit: 'snare or trap'. The Indians believed that the rainbow caused the end of a rainstorm by trapping it, so that no more rain could get through.
wikc^e'mna num. to be ten in number. Wikc^e'mna is^ti'ma pi. Ten are asleep. Waya'wa ki~ wikc^e'mna khigla' pi. Ten of the students have gone home. U~wi'kc^emna pi. There are ten of us. Lakho'ta ki~ wikc^e'mna pi. There are ten Indians. Ma'zaska wikc^e'mna. It is ten o'clock. Redup: wikc^e'mnamna.
wikc^e'mna ake'napc^i~'yu~ka          num. nineteen. Wani'yetu ama'kenapc^i~'yu~ka. I am nineteen years old. U~ka'kenapc^i~'yu~ka pi. There are nineteen of us. Ptegle's^ka ki~ ake'napc^i~'yu~ka nuni' pi. Nineteen of the cattle are lost. Usage: Wikc^e'mna ake'napc^i~'yu~ka is usually shortened to ake'napc^i~'yu~ka.
wikc^e'mna ake'num     num. twelve. Usage: Information on the shortening of nu'pa to nu'm is given under nu'pa. Syn: wikc^e'mna ake'nupa.
wikc^e'mna ake'nupa   num. twelve. He'c^hena wani'yetu wikc^e'mna ani'kenupa he? Are you still twelve years old? Wikc^e'mna u~ka'kenupa pi. There are twelve of us. Je'zos wa?u~'spewic^ha'kiye wikc^e'mna ake'num wic^ha'yuha. Jesus had twelve disciples. Usage: Wikc^e'mna ake'nupa is usually shortened to ake'nupa or ake'num. Information on the shortening of nu'pa to nu'm is given under nu'pa.
wikc^e'mna ake's^aglo'g^a~   num. eighteen. Wani'yetu ama'kes^aglo'g^a~. I am eighteen years old. Wani'yetu u~ka'kes^aglo'g^a~ pi. We are eighteen years old. Ptegle's^ka ake's^aglo'g^a~ ki~ lena' wi'yophewi'c^haya pi. These eighteen cows have been sold. Usage: Wikc^e'mna ake's^aglo'g^a~ is usually shortened to ake's^aglo'g^a~.
wikc^e'mna ake's^ako'wi~    num. seventeen. Wani'yetu ama'kes^akpe. I will soon be seventeen years old. U~ka'kes^ako'wi~ pi. There are seventeen of us. Le' a~pe'tu ki~ wakha~'yez^a ake's^ako'wi~ hi' pi s^ni. Seventeen children are absent (didn't come today). Usage: Wikc^e'mna ake's^ako'wi~ is usually shortened to ake's^ako'wi~.
wikc^e'mna ake's^akpe    num. sixteen. Wani'yetu ama'kes^akpe. I am sixteen years old. U~ka'kes^akpe pi. There are sixteen of us. S^u~'ka ki~ khokhe'yah^?a~la ake's^akpe wic^ha'yat?a pi. The dogs have killed sixteen chickens. Usage: Wikc^e'mna ake's^akpe is usually shortened to ake's^akpe.
wikc^e'mna ake'tob    num. fourteen. Usage: Information on the shortening of to'pa to to'b is given under to'pa.
wikc^e'mna ake'topa    num. fourteen. Wani'yetu ama'ketopa. I am fourteen years old. Wikc^e'mna u~ka'ketopa pi. There are fourteen of us. Bloke'tu o'pta wo'wapi ake'tob blawa'. I read fourteen books during the summer. Usage: Wikc^e'mna ake'topa is usually shortened to ake'topa or ake'tob. |Information on the shortening of to'pa to to'b is given under to'pa.
wikc^e'mna ake'wa~z^i'    num. eleven. Unka'kewa~z^i' pi. There are eleven of us. Na', wa~'lewa~' ma'zaska' ake'wa~z^i'. Here are eleven dollars. He' wic^ha's^a ki~ wakha~'yez^a wikc^e'mna ake'wa~z^i' wic^ha'yuha. That man has eleven children. Usage: Wikc^e'mna ake'wa~z^i' is usually shortened to ake'wa~z^i'.
wikc^e'mna ake'wa~z^i'c^a num. eleven. Wani'yetu ama'kewa~z^ic^a. I am eleven years old. Wani'yetu u~ka'kewanz^i'c^a pi. We are eleven years old. Usage: Wikc^e'mna ake'wa~z^i'c^a is used only in stating age. It is usually shortened to ake'wa~z^i'c^a.
wikc^e'mna ake'yamni    num. thirteen. Wani'yetu ani'keyamni he? Are you thirteen years old.? Wani'yetu u~ka'keyamni pi. We are thirteen years old. Ma'zaska' ake'yamni bluso'te. I spent thirteen dollars. Usage: Wikc^e'mna ake'yamni is usually shortened to ake'yamni.
wikc^e'mna ake'zapta~   num. fifteen. Wani'yetu ama'kezapta~. I am fifteen years old. Wani'yetu u~ka'kezapta~ pi. We are fifteen years old. Lakho'ta ki~ ake'zapta~ othu~'wahe ekta' iya'ya pi. Fifteen of the Indians have left for town. Syn: ake'zapta~.
wikc^e'mna napc^i~'yu~ka    num. ninety. Wani'yetu wikc^e'mna napc^i~'yu~ka he? Are you ninety years old? Ma'zaska' wikc^e'mna napc^i~'yu~ka bluha' ni'. I wish I had ninety dollars.
wikc^e'mna nu'm   num. twenty. Usage: Information on the shortening of nu'pa to nu'm is given under nu'pa. Syn: wikc^e'mna nu'pa.
wikc^e'mna nu'pa num. twenty. Wani'yetu wikc^e'mna manu'pa. I am twenty years old. Ate'waye ki~ ptegle's^ka wikc^e'mna nu'pa (wikc^e'mna nu'm) ophe'wic^hathu~. May father has bought twenty cow. Usage: Information on the shortening of nu'pa to nu'm is given under nu'pa. See also: wikc^e'mna nu'm.
wikc^e'mna s^aglo'g^a~   num. eighty. Wani'yetu wikc^e'mna u~s^a'glog^a~ pi. We are eighty years old. Leta~' makhi'yutapi wikc^e'mna s^aglo'g^a~ u~thi' pi. We live eighty miles from here.
wikc^e'mna s^ako'wi~    num. seventy. Wani'yetu wikc^e'mna nis^a'kowi~ kta he? Will you be seventy? Le' ag^u'yapi ki~ ma'zaska's^a'la wikc^e'mna s^ako'wi~. This bread costs seventy cents.
wikc^e'mna s^a'kpe   num. sixty. Wani'yetu wikc^e'mna mas^a'kpe. I am sixty years old. Tuwa' ma'zas^a'la wikc^e'mna s^a'kpe yuha' he? Who has sixty cents?
wikc^e'mna to'b num. forty. Usage: Information on the shortening of to'pa to to'b is given under to'pa. Syn: wikc^e'mna to'pa.
wikc^e'mna to'pa   num. forty. Toha~'l wani'yetu wikc^e'mna nito'pa kta he? When will you be forty years old? Leks^i'lawaye ki~ ptegle's^ka wikc^e'mna to'b wi'yophewic^haye. My uncle has sold forty heads of cattle. Usage: Information on the shortening of to'pa to to'b is given under to'pa. See also: wikc^e'mna to'b.
wikc^e'mna ya'mni num. thirty. Wani'yetu wikc^e'mna maya'mni. I am thirty years old. September e'l a~pe'tu wikc^e'mna ya'mni. There are thirty days in September. Ma'zas^a'la wikc^e'mna ya'mni aka'b wac^hi~' kte. I still need thirty cents.
wikc^e'mna za'pta~     num. fifty. Wani'yetu wikc^e'mna u~za'pta~. You and I are fifty years old.
wi'kha~ n. rope. Variant: wa?i'kha~.
wikho's^kalaka   n. young woman. Hena' wikho's^kalaka ki~ tuwe' pi he? Who are those young ladies? Wana' wini'khos^kalaka c^ha hoks^i'la o'b heha~'ya~ s^ka'te s^ni ye. You are a young lady now and you shouldn't play with boys.
wina'wizihutkha~'   n. cockle burr. Lit: 'jealous woman plant'.
winu'h^c^ala   n. old woman. Winu'h^c^ala hu~'h^ oc^ha~'ms^ic^a pi. Some old women get cranky. Wima'nuh^c^ala c^ha he'c^hamu wac^hi~' s^ni. I am an old woman and I don't want to do that.
wi'pazukha    n. June berry, June berries. See also: wi'pazu~tka, wi'pazu~tka~.
wi'pazu~tka   n. June berry, June berries. See also: wi'pazukha, wi'pazu~tka~.
wi'pazu~tka~   n. June berry, June berries. See also: wi'pazu~tka, wi'pazukha.
witko'   vs. to be unconventional, to behave in an erratic or crazy way. He' wi~'ya~ ki~ witko'. That woman does crazy things. Wi~'ya~ witko' ki~ akhe' wa?e'c^hu~ h^c^a ke! That crazy woman did it again! He' wic^ha's^a ki~ oz^u'la witko'tko ke. That man is very crazy. 1s: wima'tko 'I am crazy'. 1p: wi?u~'tko pi 'we are crazy'.
wiwi'la     n. spring (water). Wiwi'la wa~ iye'?u~ya~ pi. We found a spring. Wiwi'la mni ki~ li'la sni'. The spring water is very cold.
wi'wopta   n. digging stick. Variant: wa?i'wopta.
wi'yaskabyapi    n. glue. Variant: wa?i'yaskabyapi.
wi'yatke    n. cup. Variant: wa?i'yatke.
wiyo'hi~ya~pata   n. east. Lit: 'where the sun comes up'.
wi'yoh^peyata   n. west. Lit: 'where the sun goes down'.
wi'yokatkug^e   n. bolt, screw. See also: iyo'katkug^e. Variant: wa?i'yokatkug^e.
wi'yuhomni    n. screwdriver; brace (carpenter's tool). Variant: wa?i'yuhomni.
wi'yu~g^A vt. to ask about things. He' ta'ku slolya' c^hi~' c^ha wi'yu~g^e. He wanted to know something and so he asked him about it. 1s: wi'mug^e 'I asked him about'.
wi~'ya~   n. woman. Wi~'ya~ ki~ wi'gli?u~ka'g^api ka'g^a ha~ pi. The women are making fry bread. U~wi~'ya~ pi c^ha he'c^hu~k?u~ pi u~ko'kihi pi s^ni. We are women and we can't do that.
wi~'yela    vs. to be female. Ptehi~'c^ala wa~ thu~'pi and yu~'kha~ wi~'yela. A calf has been born and it is a female. Ptehi~'c^ala wi~'yela ec^e'la ophe'wic^hawathu~. I buy only female calves. 1s: mawi~'yela 'I am female'. 1p: u~wi~'yela pi 'we are females'.
wo       encl. Particle which marks a formal commands spoken by a man. Same as yo. Wo is used when the preceding words ends in u, u~, or o. Mnipi'g^a wa~z^i' ic^u' wo! Take a beer!
wo'glakA va. to talk, to converse. Owa'phe wa~z^i' se'c^a wo'u~glaka pi. We talked for about an hour. Lakho'tuya wo'glaka pi. They are talking in Lakhota. Wo'glaka awa's^tewalake. I like to talk. 1s: wo'waglake 'I talked'. 1p: wo'?u~glaka pi 'we talked'.
wo'h^e    n. vegetation, weeds.
wo'kpa~    n. parfleche bag, rawhide bag.
wo'khiyA va. to pay court, to flirt. The'c^a ki~ wo'khiya pi. The young men are courting. Usage: Wo'khiyA is used only in speaking of males, and it is freely interchanged with wa'khiyA. 1s: wo'wakhiye 'I pay court, I flirt'. 1p: wo'?u~khiya pi 'we are courting, we flirt'.
wo'ska    n. quillwork.
wo'tA   va. 1) to eat (something). Wa~bla'ke k?u~ he'ha~ wo'ta he. When I saw him he was eating something. 1s: wawa'te 'I ate (something)'. 2s: waya'te 'you ate (something)'. 3s: wo'te 'he ate (something)'. 1p: wa?u~'yuta pi 'we ate (something)'. 2) to eat a meal. Eha~'ni wa?u~'yuta pi. We already ate. H^taye'tu c^ha~'na wato'ha~l waya'ta he? What time do you eat in the evening? Wana' wo'ta c^hi~' pi he? Do they want to eat now? To'ha~ waya'ta he? When did you eat? Mission e'l u~ki'naz^i~ na u~ki'naz^i~ na wa?u~'yuti~ kte. We'll stop (two persons) and eat in Mission.
wo'wapi n. book. Wo'wapi ki~ iyu'ha blawa'. I read all of the books. 2) letter, mail. H^ta'leha~ mic^hi~'ks^i wo'wapi wa~ iya'yewakhiye. I sent a letter to my son yesterday. Wo'wapi ki~ wana' ahi' pi he? Did the mail come yet? 3) flag. H^taye'tu c^ha wo'wapi gluh^pa' pi. It was evening so they took down the flag.
wo'wapis^ka~s^ka~' n. movie. Lit: 'moving picture'.
wo'was^i n. work, job. Wo'was^i ole'. He is looking for work (he is looking for a job). Pierre e'l wo'was^i yuha'. He has a job in Pierre. Wo'was^i tke'. It is hard (heavy) work.
wo'was^i ec^ha'?u~    va. to work. Lit: 'to do work'. Tukte'l wo'was^i ec^ha'nu he? Where do you work? Ha~he'pi ki~ the'ha~ wo'was^i ec^hu~'k?u~ pi kte. We have to work late tonight. Variant: wo'was^i ec^hu~', wo'was^c^hu~. 1s: wo'was^i ec^ha'mu 'I work'. 1p: wo'was^i ec^ha'?u~k?u~ pi 'we work'.
wo'yute n. food; groceries.
wo'z^u    va. to plant (a garden, crops). Wo'z^u u~ki'glus^ta~ pi. We have finished planting. 1s: wo'waz^u 'I planted a garden'. 1p: wo'?u~z^u pi 'we planted a garden'.
wo'z^uha n. sack.
wo'z^upi   n. planted area, garden, field.
wunhpala (wuen-ghpah-lah) n. puppy

Y - y
yA'     n. 1) to be going, to be on the way. Mic^hu~'ks^i owa'yawa ekta' ye'. My daughter is on her way to school. 1s: ble' 'I was going'. 1p: u~ya~' pi 'we were going'. 2) to go. H^ta'leha~ Mnilu'zahe Othu~'wahe ekta' la' he? Did you go to Rapid City yesterday? 1s: ble' 'I went'. 1p: u~ya~' pi 'we went'.
yah^ta'kA n. to bite, to seize with the mouth. S^u~'ka ki~ tukte'l niya'h^taka he? Where did the dog bite you? 1s: blah^ta'ke 'I bit him'. 1p: u~ya'h^taka pi 'we bit him, he bit us, they bit us'.
ya'mni     num. three. Ya'mni c^he'ya pi. Three are crying Wakha~'yez^a ya'mni c^he'ya pi. Three children are crying. Redup: ya'mnimni.
— vs. to be three in number. Niya'mni pi he? Are there three of you? Ma'zas^ka~s^ka~' ya'mni. It is three o'clock.
yamnu'mnug^api    n. pepper Brule). See also: yamnu'mnuz^api.
yamnu'mnuz^api     n. pepper Oglala). See also: yamnu'mnug^api.
yatkA~' vt. to drink. Waha~'pi ki~ eta~' latka~' he? Did you eat (drink) any of the soup? Be'bela ki~ asa~'pi ki~ yatke' s^ni. The baby isn't drinking the milk. Usage: This verb is used of all liquids, including those which are considered as food. 1s: blatke' 'I drank (it)'. 1p: u~ya'tka~ pi 'we drank (it)'.
yat?i~'sya wo'glakA   va. a style for careful, formal speech, in which every word is pronounced clearly and carefully. See also: ikc^e'ya wo'glakA.
yawa'   vt. 1) to read. He' wo'wapi ki~ naha~'h^c^i lawa' he? Did you read that book yet? 1s: blawa' 'I read it, them'. 1p: u~ya'wa pi 'we read it, them'. 2) to count. Ma'zaska' ki~ yawa'. He counted the money. 3) to consider. He' owa'yawa ki~ li'la was^te' yawa' pi. That school is considered to be very good.
yaza~' vs. to hurt, to ache. Tukte'l niya'za~ he? Where do you hurt? Nata' maya'za~. My head is aching. 1s: maya'za~ 'I am in pain, my __ hurts'. 1p: u~ya'za~ pi 'we are in pain, our __ hurt'.
ya~kA'   va. 1) to sit, to be sitting (of something animate). 1s: make' 'I was sitting'. 1p: u~ya~'ka pi 'we were sitting'. 2) to be, to be sitting, to be located. Wo'wapi ki~ wa'glotapi aka~'l ya~ke'. The letter is on the table. Mnikho'woz^u Thi'pi tukte'l ya~ka' he? Where is the Cheyenne River Reservation? Ble' wa~ ka'l ya~ke'. There is a lake over there. Usage: Ya~kA' is used in the sense of 'to be' only of inanimate things which have a broad base when compared to their vertical extension (altitude). See also: hA~', h^pa'yA, ?u~'.
ye       encl. Particle which marks a formal command spoken by a woman. Same as we. The particles pi (plural) and ye are ordinarily contracted to pe when both are present in a command.. Waha~'pi eta~' yatka~' ye! Eat (drink) some soup! Waha~'pi eta~' yatka~' pi ye (pe)! Eat (drink) some soup!
ye'      va. he, she, it goes. See yA'.
yelo' encl. Particle which marks an assertion spoken by a man. The particles pi (plural) and yelo' are ordinarily contracted to pelo' when both are present in a sentence. Same as welo'.. He' wic^ha's^a ki~ li'la ksa'pe yelo'. That man is very wise. Hena' wi~'ya~ ki~ li'la wo's^ic^a pi yelo' (pelo'). Those women are real troublemakers.
yetho' encl. Particle which marks a familiar command spoken by a man. Yetho' is often equivalent to the English 'please'.. Tho'hi~ya~ka yetho', oc^hi'c^iyaki~ kte yelo'. Please wait a minute, I'll tell you. Oz^a~'z^a~glepi ki~ yug^a~' yetho'. Please open the window!
yo       encl. Particle which marks a formal command spoken by a man. Same as wo. The particles pi (plural) and yo are ordinarily contracted to po when both are present in a command.. He'c^hu~ s^ni yo! Don't do that! Hiyu' pi yo (po)! Come here!
yug^a~' vt. to open with the hand. Na', le' mas?o'gnaka ki~ yug^a~' yetho'? Here, would you open this can, please? Oz^a~'z^a~glepi ki~ yug^a~' yo! Open the window(s)! Oz^a~'z^a~glepi ki~ ta'kuwe yug^a~'g^a~ ha~ yo? Why are the windows open? 1s: blug^a~' 'I opened it (by hand)'. 2s: u~yu'g^a~ pi 'we opened it (by hand)'.
yug^a~'g^a~   vs. open. Reduplicated form of yug^a~'.
yuha'    vt. 1) to have. Iye'c^hi~ki~ya~ke wa~z^i' luha' he? Do you have a car? Usage: Yuha' is used of things whose possession is readily transferrable. See also: yukhA~'. 1s: bluha' 'I have him, it'. 1p: u~yu'ha pi 'we have him, it, he has us, they have us'.
yuglaksi vt. zig-zag
yu?i'le     vt. to turn on a light. O?i'yokpaze, ile' ki~ yu?i'le yo! It's dark in here, turn on the light! 1s: blu?i'le 'I turned on the light'. 1p: u~yu'?ile pi 'we turned on the light'.
yukpa~' vt. to grind, especially dry materials. U'ta ki~ iyu'ha yukpa~'. She ground all of the nuts. 1s: blukpa~' 'I ground it'. 1p: u~yu'kpa~ pi 'we ground it'.
yukhA~'    vs. to have. Nape' nu'm mayu'khe. I have two hands Ag^u'yapi eta~' yukha~' he? Is there any bread? Usage: YukhA~' refers only to existence only, and used only of intimate possesions such as body parts and necessities of life. 1s: mayu'khe 'I have'. 1p: u~yu'kha~ pi 'we have'.
yuoniha (yue-oh-nee-hahn) honor
yusni'   vt. to turn off a light. Wana' ile' ki~ yusni' pi kte he'c^ha. It's time to turn out the light. 1s: blusni' 'I turned off the light'. 1p: u~yu'sni pi 'we turned off the light'.
yusto'sto vt. to stroke, to pet. S^u~'ka ki~ yusto'sto s^ni yo! Don't pet the dog! 1s: blusto'sto 'I stroke it'. 1p: u~yu'stosto pi 'we stroke it, he strokes us, they stroke us'.
yus^ke'ha~   vt. to tease. Thawi'c^u ki~ yus^ke'ha~ s?a. He always teases his wife. Be'bela ki~ yus^ke'ha~ s^ni yo! Don't tease the baby! 1s: blus^ke'ha~ 'I teased him'. 1p: u~yu's^keha~ pi 'we teased him, he teased us, they teased us'.
yus^?i~'s^?i~     vt. to tickle. Ama'yus^ta~ ye! Mayu's^?i~s^?i~ s^ni ye! Leave me alone! Don't tickle me! 1s: blus^?i~'s^?i~ 'I tickled him'. 1p: u~yu's^?i~s^?i~ pi 'we tickled him, he tickled us, they tickled us'.
yu'tA    vt. to eat. Omni'c^a ya'ta awa's^teyalaka he? Do you like to eat beans? S^u~'ka ki~ thalo' ta'kuni yu'te s^ni. The dog didn't eat any meat. 1s: wa'te 'I ate it'. 2s: ya'te 'you ate it'. 3s: yu'te 'he ate it'. 1p: u~yu'ta pi 'we ate it'.
yu'zA    vt. to marry. Wic^ha's^a ki~ le' mitha~'ks^ila yu'zi~ kte. This man is marrying my younger sister. Usage: Yu'zA is used only in speaking to males.
yuz^a'z^a    vt. to wash. Waks^i'c^a ki~ yuz^a'z^a ye! Wash the dishes! Hayu'z^az^a yo! Do the laundry! Owa~'ka~yuz^a'z^api ki~ iye'c^hi~ki~ya~ke ki~ luz^a'z^a kte he'c^ha. You have to wash the car on Saturday. 1s: bluz^a'z^a 'I washed him, it'. 1p: u~yu'z^az^a pi 'we wash him, it, he washes us, they wash us'.
yuz^i'pa    vt. to pinch. Hoks^i'la ki~ he' mayu'z^ipe. That boy pinched me. 1s: bluz^i'pa 'I pinched him'. 1p: u~yu'z^ipa pi 'we pinched him, he pinched us, they pinched us'.

Z - z
za'pta~    num. five. Za'pta~ khu'z^a pi. Five are sick. Ma'zaska' za'pta~ mak?u'. He gave me five dollars. Redup: za'pta~pta~.
— vs. to be five in number. U~za'pta~ pi. There are five of us. Thas^u~'ke ki~ za'pta~ pi. He has five horses. (Literally: 'His horses are five'.)
zi'        vs. 1) to be yellow. Tha'pa ki~ tukte' wa~z^i' zi' he? Which of the balls is yellow? Be'bela ki~ tha'pa zi' ki~ c^hi~'. The baby wants the yellow ball. 1s: mazi' 'I am yellow'. 1p: u~zi' pi 'we are yellow'. Redup: zizi'. 2) to be pale. Wakha~'yez^a ki~ le' li'la zi'; he' khu'z^e se'c^e. This child is very pale; he must be sick.
zibzi'pela vs. to be thin. Mnih^u'hakhakha'ka ki~ le' zibzi'pela. This paper is thin Mi'la?ophe' ki~ li'la zibzi'pela. This knife blade is very thin. Mnih^u'hakhakha'ka zibzi'pela ec^e' bluha'. I have only thin paper. Usage: Zibzi'pela is used only of inanimate objects.
zic^a'   n. squirrel.
zi~tka'la    n. bird.
zi~tka'zi    n. canary. Lit: 'yellow bird'.
zuze'c^a    n. snake.

Z^ - z^
z^a~z^a~'    n. glass (material); glass, drinking glass; jar, bottle. C^hi~s^ka' ki~ le' z^a~z^a~' u~ ka'g^a pi. This spoon is made of glass Z^a~z^a~' wa~z^i' mak?u' wo! Hand me a glass!
Z^a~z^a~' Blaska'   n. Shin Buttes. The buttes are located south of Oglala, South Dakota, on the Nebraska state line (Pine Ridge Reservation).. Lit: 'flat bottle'.
z^iz^i' vs. to be fairhaired, to be blond. Was^i'c^u ki~ o'ta z^iz^i' pi. Many Whites are blond Wic^ha's^a z^iz^i' ki~ ate'yaya he? Is the blond man your father? Usage: Z^iz^i' is used of human colors ranging from platinum blond through chestnut. Secondary connotations of z^iz^i' are fine texture and waviness. Z^i' is never used alone. 1s: maz^i'z^i 'I am blond'. 1p: u~z^i'z^i pi 'we are blond'.
Thank you so very much http://lakota-indians.narod.ru/Lakota_English.html

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Lakota to English
A
ai - yes
ake - again
anpetu - day
an’petu kin - the day
1. Anpetu Wakan = Sunday (Day of spiritual Energy)
2. Anpetu Tokahe = Monday / the first day
3. Anpetu Nunpa = Tuesday / the second day
4. Anpetu Yamni = Wednesday / the third day
5. Anpetu Topa = Thursday / the fourth day
6. Anpetu Zoptan = Friday / the fifth day
7. Owankayuzhazhapi = Saturday (Day to Wash, Sabbath)
a-oh - watch out
agli - to return
ahoappa - wheat
akicita - peacekeepers
amba - goodby
anapo - the dawn
anho - to count coup
ate - father
awi - they

C
can wakan - sun dance
čekiya (chekeya) - pray
četaŋ, cetan (chehtahn) - hawk
cetan nagin - shadow hawk
cha - without
Chaka dee Wakpa - the Powder river
canglakinyan - yoke
chante - heart
chatawinna - left handed woman
chikala, cik’ala (cheekala) - little, small
chun - tree
cinks - my son
ciye - my brother (a man’s brother)
cola (look at kola)
colapi - friends
cunks - my daughter

D
dho! - an exclamation
dopa - four

E
esnella - a loner
ey-hee! - alas!

H
Haho! - look at this!
Hanhepi-wi - the moon
han (man say)/toi (woman say) - yes
He wonjetah - One Horn
hecheto aloe - it is finished
hecheto welo - it is done well/ it is good
he-ay-hee-ee! - a call to the Great Spirit
heecha - owl
hehaka - elk
hehaka sapa - black elk
heton - antelope
heyah - no
heyoka - clown
hin - yes
hohahe - welcome
hohe - enemy
hoka - badger
hoka hey - pay attention!
hoppo! - let’s go!
Huhn - kill cry
hunkaschila - young man
huntka - god of the east

I
iktomi - trickster spirit
iku - chin
ina - mother
inyan - rock
inipi - purification rite/sweat bath
ishta - she/female/girl
iyotake - sitting
iyoya - yawn

K
kaga - demon
kangi - crow
kapi - story
katiyimo - enchanted mesa
kiksuyapi - don’t forget/remember
kikukanpi - makes room
kin - this
kokipa - fear
kikipapi - fears
kola, cola - friend (close male friendship, man speak about another man)
kte - dead/killed
ku - come back
kuwapi - is chased by

L
Lakota Oyate - the Sioux Nation
le mita - mine
le mita cola - my friend
le mita pila - my thanks
leksi - uncle
lela - very
lela oosni - very cold
luta - red

M
mahpyua - cloud
Mahpyua Luta - Red Cloud
maka - earth
maka mani - walk on foot
Maka Sichu - Bad Lands
mani - walking
mato - bear
matocincala - bear cub
matosapa - bear, black
matoska - bear, white
mayaleca (mahyahshlehchah) - coyote
maya owicha paka- fate/ he who pushes you off a cliff
maza - metal
maza canku - iron
maza chante - armor (metal heart)
maza ska - silver
mi - me
miyelo ca kola - I am friend
micaje - my name is
Mieyebo - I am
mila - knife
mila hanska - long knives
mitawa mine
minne - water
minne sosa - muddy waters
minne sota - many waters
minne-wakan - holy water (also whiskey)
mita kuye ayasin - we are relatives
mitawin - my wife/my woman
moksins - moccasins

N
na - and

nacacijin - loyal/faithful
napa lute - red hand
nagi tanka - Great Spirit
nimitawa ktelo - you will be mine
nis (male ) / niye (female ) - you
nita - yours
nituwe he? - who are you?
najin - stand/standing
niyaha - feather
nunpi - two

O
ocheti - seven
ohan! - yes!
ohinyan - forever
ohitika - brave/courageous
ohunko - false/untrue
okiciya (oh-kee-chee-yah) to help each other
okute shooter
ocheti shakowin - 7 Sacred campfires of the Sioux
ojilaka - young
ojuitka (ohn-zjee-zjee-dkah) Tomatoes
olowan (oh-loh-wahn) Song
onikare - sweat lodge
onsila - poor thing
onshimala ye - pity me
oo-oohey - it is time
oosni - cold
osiceca (oh-shee-chay-chah) storm
owa - wound
owa sicha - bad wound
owanka - floor
owatamla - straight tongue
ozuye - warrior
owanka wakan - sacred altar
owayyeke wasse - everything is good for the eyes
oyasin - all
oyate (oh-yah-day) - nation, people at the circle, blood of the people

P
Paha Sapa - Black Hills
paha - butte/mountain
pahaska - longhair
pahiŋ (pahheen) - porcupine
pasu (pah-sue) nose
pecokan sunpi - scalp lock
pejula. pejuta (peyjuta) - medicine
pejula sapa - coffee/black medicine
pejula wacasa - medicine man
peta - stone
pilamaya thank you
pila mita - my thanks
piskin - corral
pispisza (pishpeezah) -prairie Dog
po - all of you
psa wognake (p-shah woh-ghnah) basket
psin (pshee) Rice (wild)
psin (p-shee) onion
ptaŋ (ptan) - otter
pte - buffalo cow
pte bloka (pday bloh-kah) oxen
ptesan-wi - white buffalo woman
ptecila - small buffalo

S
sakehanska - bear, grizzly
schila - old
skuyela - sweet
sheo - sage hen
shinte - tail
Shinte Galeska - Spotted Tail
shunkaha - wolf
shunke canku - iron horse
shunke-kan - pinto
sicha - bad
siha -foot
Siha Sapa - Blackfoot
siha sicha - bad foot
sitomniya - all over on its way
ska - white
sosho - snake
sosola (shohn-shohn-lah) mule
sota - many
skan - sky
sintkala waksu - sweat lodge
sitomni - all over
siyotanka - flute made of cedar wood with a long neck and heard of a bird
skunk manitou - coyota
sunkaku - younger brother

T
ta - to sing
talo (dah-loh) beef
tanika (dahn-nee-kah) ancient (old)
tanka - big/great
tashina - robe
tashina pte - buffalo robe
tashunke - horse
Tashunke-Witke - Crazy Horse
tasina shawl/blanket
tatoke - antelope
tahunsa - cousin
takuskanskan - power of motion/ power in anything that moves
tasunke hinzi - yellow horse
tatanka - buffalo bull
tatetob - the four winds
tatanka ohitika - brave buffalo
tantanka ptecila - short bull
tarca sapa - black deer
Tatonka Iyotake - Sitting Bull
temuga zizila (day-mue-ghah zjee-zjee-lah) bee
tice (dee-chay) roof
to - blue
toi (woman)/han (man) - yes
tokalu - fox
taku - something
tiyata - at home
toks’an - around about
tohan - when
tokiya where
tonkala - mouse
toksha ake wacinyuanktin ktelo - I shall see you again
tuki - is that so? (used only by women)
tunka - stone
tunkasila - grandfather
tunkasilayapi (duen-kah-shee-lah-yah pee) president
tusu (due-shue) poles (for a tipi)

U
unci - grandmother
unktehi - water monster
uta (ue-dah) acorn
uzogi (uen-zoh-ghee) Trousers

W

wabluska (wah-blue-shkah) insect
wacin - I want
wacanga - sweet grass
wagichun wagi - talking tree (the cottonwood- sacred to the Lakota)
wahi - I am coming
wakina - thunder
wakuwala - chases
wakan, wakaŋ (wa-kan) - holy (walking, a spiritual being walking)
wakan ankantu - great holy
wakan tanka - God
wakan tanan kici un - may the Great Spirit bless you
wakinyan - thunderbird
waksupi (wah-kshue-pee) beadwork
wamakaskan - animals in general
wamakaskanskan - animal spirit
wana - one
wanagi - ghost/spirit
Wanagi Tacaku - Spirit path
wanagi yata - place of souls
wanbli - eagle
wanbli cikala - little eagle
wanbli luta - red eagle
wankala - tender/soft
waniyetula - winter
wasin - here
wanbli galeshka - spotted eagle
wasichu - white man
wasicun winyan - white woman
waskuyeca (wahsh-kue-yea-chah) canned fruit
wasna - pemmican
wa-sna-win - Storm Woman
wastelakapi - beloved
wayo kapi - it is the truth
waun - I am
waste - good
wecahcala (wee-chah-ghchah-lah) old man
wi - sun
wichasha wakan - medicine man
wicicala, winchinchala (wee-chee-chah-lah) young girl
wicksemna - ten
wiconi (wee-choh-nee) life
wicoti mitawa - my village
wico iye (wee-choh ee-yea) words
wicasa - man
wicasa tankala - Little Big Man
wicasa wakan - holy man
wickmunke - rainbow, trap or trunk, or end of the rainbow
wihuhcala (wee-nue-ghchah-lah) old woman
wininape, wihinape (wee-hee-nah-pay) sunrise
winyan wanagi - spirit woman
witkowin - crazy woman
wiyan wakan - holy woman
wiwanyank wacipi - sun dance
wiwasteka - beautiful woman
wocekiye (woh-chay-kee-yea) Prayer
wojapi - berry soup
wo-wakan - supernatural
wohitika - to be brave
wolakota wa yaka cola - peace without slavery
woyute - food
wonunicun - a mistake has been made

Y
yamina - three
yata - place
yunke-lo - death
yumni - whirlwind
yuta - eat

Z
zunta - honest
zuya - warpath

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A Few Words to be added, comment to add a word or additional definition. Thank you Relatives.

AYUSTA - Abandon
CEYOHE - Abdomen
icu - Accept
ikipi - Ability
IWA KOB - Above
kicuni - Abstain from (leave off)
kihi - Able
MAKIYOKIPI - Acclimate
MANIL - Abroad
NITAWA - Your
NIYECIKA - Yourself
OAU - Access (to)
OCIBLAGA - Abreast
OKAKISYA - Abuse
OKASKATOPI - Abortion
OKIKSAHE - Abyss
OSTEYA - Accident(bad luck)
OTATO - Abundant
WA HECEL - About
WAHEHAL - About then
WAHTELASNI - Abominate
WAWIYOWIYA - Accomodate
WIYATAGLE - Abundance
WOYUSKE - Absolution
YUATAS - Absorb
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References
1. http://nativeprogress.blogspot.com/2009/01/basic-lakota-words.html
2. Jahsah contributes at http://worldnativesunited.tribe.net/thread/be72a379-5ad2-46a5-a64f-d23374b08d90
3. ЛАКОТА - АНГЛИЙСКИЙ СЛОВАРЬ http://lakota-indians.narod.ru/Lakota_English.html
4. http://www.bearhawk.net/pages/wordsearch.html
5. http://kayitah.tripod.com/page2.html
6. (to be added) Lakota Lexicon (words in alphabetical order) These Are Words Grandfather Gave To The Lakota Peoples http://www.barefootsworld.net/lakotalexicon.html
7.
Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!". I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze!
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English to Lakota

A
Accompany,WAWOKIYA
Accomplish,YUSTA
According,EKTASNIYA
Accordingly,OGNAYA
Accumulate,WOPEMNI
Accumulation,YUOWISNI
Accurate,YUSNASNI
Accurately,ECOPI
Accuse,IYA OPA
Ache,YAZA
Acorn,UTA
Acquire,KICIYAMNA
Acrimony,WOYATAGE
Across,AKO TAHA
Act,SKA
Action,WICOHA
Active (lively),IS OS O
Actor,WAECO
Add (over do),EGNAKA
Address,MAKOCAZEYATE
Adhere to,IYAKITO
Adhere,IKOYAKE
Adhere,SKAPA
Adjourn,KIGNAKA
Adjust,IYUTEYA
Admire,STELA
Admit,TOKIS
Admonish,WAHOCAKIYA
Adopt,WAL IYACI
Adore,OHOLA
Adorn,WAICIKSUKSU
Advise,ECONSI
Afar,TEHA TA
Affect,OIYOPA
Affected,ONIYETO
Affection (without natural),OLAKOLWICAYESNI
Affection,WACATE OGNAKE
Affirm,YATIZA
Afraid,KOKIPE
After,OHAKAB
Afternoon,WICOKA SOM IYAYE
Afterwards,OHAKAB
Again,AKE
Against,KICIPAESYA
Age,WANIYETU TONAHCA
Agency (reservation),MIYUGLIOYUZE
Agency,OWA KPAMNI
Agent,ATE YAPI
Ago (a little while),LE CALA
Ago (just a minute),LECAS
Agree,WECALA
Aground (run),AZE
Ahead,KAIPSILYALAKE S E
Aid,WAWOKIYE
Ailing,WAYAZA KA
Aimless,OYUMNIMNI
Airplane,KIYE KIYAP
Airplane,KIYEKIYAPI
Alarm,WACIHAHELA
Alcohol,MNIWAKASKA
Ale,MNISA
Alert,OYUSKEYA
Alike,NUPITU
Alive (to be),NI
All around,ENANA
All of a sudden,WATUKTEHAL
All over (every direction),AYABEYA TOKIYOTATA
All the time,OKIWAZILA
All this time,LEYALAKA
All,IYUHA
Allow,IYOWINKISNI
Almighty,IYOTA WASAKE
Almost,TKA
Alone,ISNA LA
Along that way,HOGNA
Along this way,LOGNA
Along,AGLA LA
Already,EHANI
Alright,TOKA SNI
Also,NAKO
Altar,OWAKA WAKAN
Alternate,UMATOK TOK
Although,KEYAS
Always,OHINNI
Amateur,WAYUSIKSICA
Amazement,INIHA
Ambitious (to be),WIS OS OKA
Amble,OMANI
American,MILA HANSKA
Ammunition,MAZA SU
Among,EGNA
Amongst,OPEYA
Amuse,BLEBLESYA
Ancestor,HUKA
Ancient (old),TANIKA
And,NA
Angel,OGLIGLE WAKAN
Anger,CAN WIYO MNI
Angle,OIPAKSA
Angry,CONZE
Animal (domestic),WANI YANPI
Animal (newborn),WAKIGNA
Animal,WA MAKA SKA
Ankle,ISKAHU
Annihilate,NAWANIL
Announcer (crier),EYA PAHA
Announcer,WA YAOTANI
Annoy,KISLEYA
Annoy,PAWAZA
Anoint,IN YU
Another,TOKECA
Answer,AYU PTE
Ant,TA JUSKA
Antelope,TATO KALA
Anticipate,WAWINAKIHNI
Anxious,TOKEKEKEL
Any,ETAN HCI
Anybody,TUWE KE EYAS
Anyhow,EKITA
Anymore,ICINUMPA NIS
Anything,TAKUKE EYAS
Anytime,TO HANTU KEYAS
Anyway(in spite of it),TOKESA
Anyway,ES ES
Apache,CICAKE ZI
Apart,ICITEHA
Apostle,WA HOSI YA
Apparent,KAOTAI
Appear,TAI
Appearance,ITEOYUZE
Appetite (no),YAICESNI
Appetite,LOLHWAKA
Applaud (applause),WAASAPI
Apple,HASPA
Apply (put on),GNAKA
Appoint,KAHNIGE
Apportionment (division),AKIPAB
Apprehend,OYUSPE
Approach (to),AKIYA
Approve,HECETULA
Apricot,HASPAISMA CIKALA
Arapaho tribe,MAHPIYA TO
Argue,AKINICE
Arikara tribe,PALANI
Arise,INAJI
Arithmetic,WAYAWAPI
Arm (of the lower),ISPAHU
Arm (upper),AHCO
Arm,ISTO
Armband,OIYUSKITE
Arms (weapon),NAPOKTA
Around here and there,OKSAKSA
Around,OHOMNI
Arouse,YUHICE
Arrest,KASKAPIYA
Arrest,OYUSPE
Arrested (have),KASKEYA
Arrive,HI
Arrow,WAHIN KPE
Artery,KA
Arthritis,HUHU WOYAZO
As,EL
Ascending,AIYAKAPTEYA
Ash tree,PSETI
Ashame,OHITOKIPA
Ashamed (make),WISTELKICIYAPI
Ashamed,ISTE CE
AsheAshamed (make),WISTELKICIYAPI
Ashamed,ISTE CE
Ashes,CAHO TA
Aside,HEYAB
Ask,GE
Aspirin,NATAYAZAPI PEZUTA
Assemble,YUWI TAYA
Asset(s),WOICIGLE
Assimilate,KIWASICU
Assiniboine tribe,HOHE
Assist (serve),OKIYE
Assure,AYUWICAKA
Astonish (ment),WOYUSIYE
At last (final),NAKES
Attach,IKOYAKA
Attack,TAKPA
Attempt,AKOZA
Attend (attentive),ECEWAKTA
Attention (pay no),EL ETOWASNI
Attract,IWICAYUTA
Attracted to (to be),ASCU
Attraction,OIYOKIPI
Attractive,CHO
Auction,PAWIYOPEYAPI
Audition,WANAHOPI
Aurora borealis,WANAGIWACHIPI
Authority,WO IYOKIHI
Automobile,IYE CINKAL IYANKE
Autumn,PTANYETU
Available,ICUPICA
Avarice (greedy),WIKAGLIGIKE
Avenge,WATOKICO
Avoid,KIPASIYAYA
Await,APHE
Awaken,YUHICA
Aware,TOKEWACISNI
Away,TOKI
Awhile,OWATOHAYA
Awkward,WAYUHIYA
Awl,TAHISPA IHUPA
Axe,NA ZUSPE
A
animals
beaver     capa
buffalo (male)     tatanka
buffalo cow     pte
cat     igmu
coyote     sunkmanitu
deer     tahca     hekaza
dog     sunka
eagle     wanbli
elk     hehaka
fox     sungila     tokala
frog     wasin
gopher     itignila
hawk     cetan
horse     sunkawakan     tasunka
jumping mouse      psipsicala
lion     igmutanka
lizard     agleska
mouse     itunkala
otter     ptan     hepan
porcupine     pahin
prairie dog     pispiza
rabbit     mastincala
raccoon     wica     wiciteglega
skunk     maka
spider     iktomi
squirrel     hetkala
squirrel, gray     zica hota
squirrel, Red     zica
weasel     itukansan
wolf     sunkmanitu tanka
caksi
armor (consecrated)     wotawe
alter     wagle wosnapi

B
Babble,IWAKA
Baby (skull soft spot),PEWIWILA
Baby,O OPA LA
Back of a person (the),CUWI
Back of neck,TAHU
Back there,EKTANI
Back,HEKTAKIYA
Back,LAZATO HO
Backbone,CAKAHU
Backpack,WAKI
Backward,ONZI HEKTA
Bad (to become),SIL AYA
Bad,SICA
Badge,IPASISE
Badger,HOKA
Badlands,MAKO SICA
Badly,SICA YA
Baffle,ISTELIC IYEYA
Bag,WOGNAKE
Baggage,WAHPAYECA
Bail (empty),KAHEPA
Bailout,KAPTA
Bait,WATA
Bakery,AGUYAPI OKAGE
Bald,PE SLA
Bald,SLA
Baldhead,NATASLA
Ball game,TOP SKA TAPI
Ball,TAPA
Banana,ZI SKOPA
Band (music),WA YAJOPI
Band,OSPA YE
Bandage,IYUKITE
Bank,MAZASKA OTI
Banquet,OWOHE
Baptize,MNI AKA STA
Baptize,WAMNIAKASTA
Barbed,KESTO
Barber,WICA KCA SLA
Barber,WICAKICASLA
Bare,COKALA
Bark (dogs),SUNG WAPA PA
Bark (tree),CAN HA
Barley,PSIN SKA
Barn ( for horse),SUONAZI
Barn (for cow),PTEONAZI
Barrel (keg),KOKA
Barrel,MNI YAYE
Barren place,SLAEGNAG
Baseball,TAPAPAPI
Bashful,WISTE CE
Basket,PSA WOGNAKE
Basketball,TASKATAPI
Bat(animal),HUPAKI GLAKE
Bathe,NUWA
Bathroom (outside),OIHEYE TIPI
Bathroom,OIGLUJA JA
Batter,WOBLEBLECA
Battleground,OWAKA
Bawl,HOTO
Bay,OKAHMI
Be,UN
Bead(s),PSITO
Beading,WAKSU
Beadwork,WAKSUPI
Bean,OMNICA
Bear Butte,MATO PAHA
Bear,MATO
Beard,PUTIHI
Bearskin,MATOHA
Beast,WAMAKASKA
Beat (drum),KABU
Beat,KAPE
Beautiful woman,LILA WIYA WASTE
Beautiful,HOPA
Beautifully,YUPIYA
Beauty shop,PEHI O APIYE
Beaver,CHAPA
Because,CUKE
Beckon,NAPE KICOZE
Become (to),A YE
Become,IYECE CA
Bed,O YUKE
Bedbug,WABLUSKASA
Bedroom,WOHPAYE
Bee,TEMUGA ZIZILA
Beef,TALO
Beer,MNIPIGA
Befall,WAKIPA
Before,SNI HANI
Befriend,KOLA YE
Beg,WOCI
Begin,OHUTETANAJI
Beginning,OTOKA
Behalf,TAYA
Behead,PA KAKSE
Behind,IHAKAB
Behold,IHO
Belch,APABLU
Believe,WICA LA
Belittle,YATA KUNI SNI
Bell steeple,HLA HLA TAKA
Bell,HLA HLA
Belly,TEZI
Belong,ITAWA
Below (just),IYOHLATE
Below,KUTA
Belt,UPI YAKE
Bend (of a river),IUKTA
Bend (of a stream),OKAHMI
Bend,YUWI JE
Beneath,OHLATE
Benefit (make good),IYUWASTE
Benevolence,WACATKIYA
Bent,WIJAHE
Berries,WASKUYECA
Beseech,CEKI YE
Beside,ISA KIB
Besides,NAKU
Besmirch (to soil),OHLOGECA
Best,LILA WASTE
Bet,AHIGLE
Better,ISOM WASTE
Between,O KOGNA
Beverage,MNI
Bewail (deep sorrow),KICICEYA
Beware,IWAKTA YE
Bewildered,WACIGNUNI
Bewilderment,YAIGNUNI
Bewitch each other,KICIHMUGA
Bewitch,HMUGA
Beyond,AKOKIYA
Bicycle,MKAMANI IYAKA
Biker,CA AGNAKAPI
Big,TANKA
Bind,PAHTE
Binoculars,ISTAMAZA
Bird,ZITKALA
Birdcage,ZITKALA OGNAKE
Birddog,SIYO SUKA
Birth,TONPI
Bite (to),WAYASPA
Bite,YAHTAKE
Bitter,PA
Black elk,HEHAKASAPA
Black plumes,WAPSAPA
Black,SAPA
Blackbear,MATOSAPA
Blackbird,WAPATAKA
Blackboard,CAN BLASKA SAPA
Blackeye (to give one a ),ISTA OTOYA
Blackfeet (blackfoot sioux),SIHASAPA
Blackhills,HE SAPA
Blackskinned,HA SAPA
Blacksmith shop,MAZAKAGA
Blacksmith,MAZKAPE
Bladder,PESKA
Blade,OPE
Blame,IELGLE
Blame,IYAOPE
Blameless,YASILPICASNI
Blanket,SINA
Blaspheme,YA SICE
Blaze,ILE
Bleach,KASKA
Bleed,KAKAKPA
Bless,YUWAKA
Blessed,YUWAKAPE
Blind,ISTA GONGE
Blink,KAPI
Blister,MNIKAPOHYA HIYOTAKE
Block,IKUSETO
Blocks,MAKASPA
Blond,ZIZI
Blood tribe (northern lakhota),WE WICASA
Blood,WE
Blossom (bloom),ITKA
Blow , POHA
Blowout , HUNAPOBYA
Blue racer (snake) , WATO
Blue , TO
Bluebird, ZITKATO
Bluff (cliff), MAYA
Blunder , WAWIHATEYA
Blunt , KATATA
Blur , AOGI
Blush , ITESAHIGLE
Board , CA BLASKA
Boast , AGLATO
Boast , OKISKATA
Boastful, AGLATOSA
Boat (steamer), WATA PETA
Boat , WATA
Body , TACA
Boil , PIYE
Boiler (double), PSIUWOHAPI
Boiling , PIGA
Boisterous,IGLA O NIHA
Bold,IOHITIKA
Bolt (fasten),NATAKA
Bolt (of cloth),OPEHE
Bolt (screw),WAIYOKATKUGE
Bond,INATAKE
Bone knife,HOHUMILA
Bone,HOHU
Bonnet,MASTEWAPOSTA
Bonus,SINTE
Book,WOWAPI
Booth,AWAKEYA
Boots (rubber),AKANL HOPA
Boots,HOPA ISKA HUHOSKA
Bore (drill),HLOKA
Born,TUPI
Borrow,O LOTE
Boss,ITA CA
Both,NUPIYA
Bother,ICAGIYA
Bottle,JA JA
Bottom,CETE
Bounce,IYAKICIHPAYA
Boundaries (within these),O IYAGLEYA
Bow (incline),AYUKIPATUJA
Bow (weapon),ITA ZIPA
Bower,WAPE
Bowery,OWACI
Bowl,WAKSICA
Box,CA OPIYE
Boy,HOKSILA
Boyfriend,TAWICASA
Brace (carpenter's tool),WAIYUHOMNI
Brace up,IKPATAKA
Bracelet,NAPE OKOSKE
Brag,WAECOHCA ICILA
Braid,SU
Braids,OSU
Brain,NASULA
Brake,INATA
Branch (tree),CA ALETKA
Branch,ALETKA
Branching,HAKA
Brand,OGUYE
Brave,OHITI KE
Bread pan,WOPASKA
Bread,AGUYAPI
Break,YUWEGA
Breakfast,HIHANIWOTAPI
Breast,MAKU
Breastpin,WICESKIPASISE
Breastplate,HUHUWANAPI
Breath,NIYA
Breathe heavily,JI YELA
Breathe one's last,EHAKEKE NIYA
Breathe,ONIYA
Breechcloth,CHEGNAKE
Breed,ANUKIYA
Brethren,TAKU YAPI
Brick,IYA SPA
Bridge,CEYA KTO PI
Bridge,CEYAKTO
Bridle,IPAHTE
Bright (smart),WA OSPE
Bright,IYO YAPE
Bring the little one,AKU LA
Bring,AU
Brisk(ly),KATKA
Bristle,JI
British,SA GLASA
Brittle,STASTA
Broadcast,WICAHA KAHWOGYAPI
Broil,PETAGAICEOPA
Broken,WE GAHE
Brood,HPEYUKA
Broom,WICA HITE
Broth (soup),WAHAPI
Brother (I have for older),CIYEWAYA
Brother (I have for older),TIBLOWAYA
Brother (I have for younger),SUKAWAYA
Brother (his/her older),CIYEKU KI
Brother (his/her older),TIBLOKU KI
Brother (his/her younger),SUKAKU KI
Brother (my older),CIYEWAYE KI
Brother (my older),MITIBLO KI
Brother (my younger),MISUKALA KI
Brother (older),CIYE
Brother (older),TIBLO
Brother (younger),MISU
Brother (your older),NICIYE KI
Brother (your older),NITIBLO KI
Brother (your younger),NISUKALA KI
Brother-in-law (of male),TAHAYE
Brotherhood,OTAKUYAYA
Brow,IYUJIPA
Brown,GI
Bruise,KA
Brule,SICHAGU
Brush,HITA
Brutal,WAMAKASKA
Bubble,ANAHLOHLO
Buck (throw off),PAHPA
Buck,TAHCA BLOKA
Bucket,MNI ICU
Bucking (hay),PEJI PATE
Bucking,YEICI YE
Bud,CAIKPA
Buffalo (bull),TATANKA
Buffalo (cow),PTE
Buffalo berry,MASTICAPUTE
Buffalo woman,WINYAN WAKAN
Bug,WA BLUSKA
Buggy,AOKIYE
Buggy,CAN POM CIKALA
Build,KAGE
Building,CHATIPI
Bulge,IPAZICA
Bulky,PAKONATKE
Bull,PTEBLOKA
Bullet,MAZA SU
Bullsnake,WAGLEGA
Bully,KSIZICILA
Bump,IYAPA
Bumpy,SKI SKI TE
Bunch,IYUPAH
Bunch,OTA
Bundle,PAHTA
Bungle (awkward),WAYUHIYA
Bur,WINAWIZUTKA
Burden,WAKI PI
Bureau of Indian Affairs (BIA),WO AWAYAKE
Burgeon,OUYE
Burn,SPA
Burned,SPA
Burning,ILE
Burrow,WASU
Burst,NABLE CE
Bury,HAPI
Bus,WICASA ITO KSU
Bush,HU
Business,IWATOKIYASNI
Bustle (feather),KAGIHA MIGNAKA
Busy,OKAN SNI
But anyway,SKA ISE
But instead,IKCEYA
But rather,TKA
But,TKA
Butcher,PATA
Butt (push),PAWAZA
Butte,PAHA PESTO LA
Butter,ASANPI WIGLI
Butterfly,KIMI MILA
Buttocks,UZE
Button,CESKIKA
Buy,OPE TO
Buzz,HMU YELA
Buzz,HMU
Buzzard,HECA
Buzzard,HECA
By chance,WANU ES
bad     sica
bag     ojuha
bag, meat     lolopiya
bag, sewing     ojuha wotuka
bag, medicine     wopiye
bag, cannunpa     ojuha cante
bucket     cega

C
Cabbage,WAHPE YUTAPI
Cabinet,YUSLUL ICUPI
Cache,WOKASE
Cactus,UKCELA
Cafe,OWOTEHIPI
Cage,ONATAKE
Cake,AGUYAPI SKUYELA
Calculate,OWA
Calendar,WIYAWAPI
Calf,PTEHICALA
Call (to),KICO
Call,KIPA
Called,ECIYAPI
Callous,IYANUGA
Calm,ABLA KELA
Calmly,WAHWA YELA
Calumet (indian pipe),CHANUPA
Camera,ITOCICACU
Camp (a good place to),OPICIYE
Camp (middle of),HOCOKATA
Camp,WICOTI
Camping,OETI
Can (do),OKIHI
Can,MOS OGNAKE
Canada,UCIYAPI
Canary,ZITKAZI
Candy,CAHAP SA SA
Cane (raising),WOSKEHA
Cane,SAGYE
Canned fruit,WASKUYECA
Cannon,MAZAWAKA TAKA
Canoe,WATA
Canoeing,WATOPA PI
Canyon,MNIKAOSKOKPA
Cap,WAPOSTA
Capable,OKIHI
Captain,AKICITA ITACA
Captive (female),WIWAYAKA
Captive (male),WITOKA
Capture,OYUSPE
Car,IYECHIKIYAKE
Carcass,TATECA
Care,AWAYAKE
Careers,WOKAMNA
Careful,IKPATAYA
Carefully,IWAN YONG
Careless,AHAHAKA
Carelessness,HLETE
Caress,KIGNA
Caretaker,WOAWAYAKE
Carpenter shop,CAPAJIPE
Carpenter,TIKAGE
Carry,YUHA
Cart,WAJILAKI
Carve,CAKAJIPA
Casket,CAWOGNAKA
Cat,IGMU
Catch (with hands),YUS IYAK
Catch,YUKAPE
Catcher,WAWOYUSPA
Caterpillar,WAGLULA
Catfish,HOWASAPA
Catholic,SINA SAPA
Cattle,PTE WANI YAPI
Cause,NIKIYA
Caution,AHIHICIYA
Cave,MAKO HLOKE
Cease talking,YASTA
Cease,INAJI
Cedar,HATE
Celebration,OSKATE HI
Cellar,MAKA TIPI
Celluloic (cellophane),PAKESKA
Cement,IYA MAKA
Cemetery,OWICAHE
Cent,MAZASA
Center,COKA
Certain,CITOKA
Certainly,ES ES
Chair,OWAKOKE
Chairman,CANAKOYA KAPI WICASA
Chance,OKIWOTAHENA
Change (money),YUSPU SPUPI
Change (to),YUTO KECA
Channel (strait),KIYUTE
Chap,TUTA
Charm,IZUYAPI
Chase (to),AHIYU
Chase,WAKUWA PI
Chastise,KASTAKA
Chatter (teeth),YAKOKA
Chatter,HIYAKIGLE
Cheap,AWASAKA
Cheat,GNAYE
Check (latch-money),IYOPAZA
Check off (a list),PAGLEGA
Cheek,ITEHOHU
Cheek,TAPU
Cheer,PAN PAN PI
Cheerful,CATE WASTE
Cheese,ASAPI SUTA
Cherish,PATA
Cherry,CAPA
Chest (stand),OGNAKE
Chest,MAKU
Chew,AYA
Cheyenne tribe,SAHIYELA
Chickadee,SKIPIPI
Chicken hawk,CETAN
Chicken,KOKEYAHULA
Chicken,KOKOYAHALA
Child,WAKAYAJA
Childhood,WAKAYAJA PI
Chimney,SOTA O INAPE
Chin,IKU
Chippewa tribe,HAHATUWA
Chisel,KAPE
Choke (to death),OSNITE
Choke,KATKA
Choose (to),EKAGA
Choose,KAHNIGE
Chubby,WOHOTA
Chunky,PSUKA
Church service (go to),WACEKIYEYA
Church tower,IPASOTKAYA
Church,TIPI WAKA
Churn,IWOCU
Cider,MNISA
Cinder,CATA
Circle (in a),YUMIMEYA
Circle,MIMEYA
Circular,YUYA
Circumspect,KICUNIYAKEL
Citizen,AIGLUHA
City,OTOWA HE TAKA
Claim,EICICAGA
Clamor,WAOHMUYECE
Clamp,ANAGIPA
Clap,GLASKAPA
Clasp,KASKITA
Class (social rank),OBE
Clatter,AYAKOKA
Claw marks,SIOSTUKALA
Claw to pieces,OYUPOTA
Claw,SAKE
Clean (to),YUJA JA
Clean (very),SKA YELA
Clean,SAPE SNI
Clear,BLEZE LA
Clearing in the woods,OCUWANICE
Clerk,WOWAPIKAGA
Clever,WOWAYUPIKE
Cliff,MAYA
Climb up,OSKAPA
Climb,ALI
Cling,KAAYASKAB
Clinging to,OKISKAPA
Clock,MAZASKASKA
Clog,OTKAPA
Close by (very),LECEGLALA
Close by,KA YELA
Close,NA TAKE
Cloth,MNIHUHA
Clothe,HAYAPI
Clothing,HAYAKE
Cloud (shadow of),OPOYA
Cloud,MAHPIYA
Clouds (scattered),MAHPIOHAZI
Cloudy,MAHPIYAYA
Clover,BLAYE ZITKATACA HU STOLA
Clown,HEYOKA
Club,CAKSA
Clumsy,OSTE
Cluster,IYAGEGNAG
Clusters (in),OSIBSIPA
Coal,CAHLI
Coast,OHUTA
Coat,AKATAHA OGLE
Cocklebur,WINAWIZIHUTKA
Coffee,WAKALYAPI
Coffin,CAN OGNAKE
Cohabitate,WIINAHMA
Coil,KAKSA
Cold (weather),SNI
Collapse,KAKSA
Collar bone,CEBLOHU
Collect,PAHI
Collectively,YUPTAYA
Collector,WAMNAYA
Color,WIYU
Coloring,WALULYE
Colt,CHICALA
Comb,KCA
Comb,NASU PAKCE
Combing,GLA KCA
Come forth,HIYU
Come home (from war),WAKTE KU
Come,HI
Comfort,OKABLA YA
Comforter,SINA O COZE
Comical,OHAWIHA
Commanche,SITE HLA WICASA
Command,ECO SI
Commerce,WOPETOPI
Common,HECETUKE
Compare (to),IYACI
Compassion,IOSILA
Complain,ACICAHLO
Complainer,WAYASIHTIKA
Complete,YUSTA
Completely,AYATAYAS
Complex,WOOSKISKE
Complicate,OSKISKA
Compliment,WICAYATAPI
Comply,WICAKICILA
Comprehend,YUKCA
Compress,YAOPO
Concave,OSKOKPA
Conceal,NAMA
Concern,IWATOKIYA
Concerned,INIHICIYE
Conciliate,WAYUWAHA
Condemn,YASU
Condemned,TI KTA YASUPI
Condiment,IYUL
Confer,OWOGLAKE
Confess,OGLA KAPI
Confession,WATANI
Confidence,WACIKICIYAPI
Confirm,OYUMA
Confuse,HOKACA HAYE KIYE S E
Congress,TUKASILA WO AKIYE TIPI
Connect,AYAZUTA
Conscious,WACI KSAPE
Consciousness (regain),O IKPAHICA
Consciousness (to lose),TOKAH A
Consecutive,IYAZA
Consequently,CHA
Consider,IYUKCA
Considerate,WIYUKCA
Consistent,ZOTAHEYA
Console,KCAPTA
Contract (shrink),NASISI
Contradict,YAGLAKIYA
Contrary,ECA LES
Control,ILAKA
Controlling,NAPIYUSYA
Convalesce,KIBLEZA
Convenient,WICAKIJESNIYA
Converse (to talk),WOGLAKA
Convert,YAHOMNI
Convex,IPAZILYA
Conviction,WICAKELAKIYA
Convince,GLAHOMNI
Convulse,NATI
Cook,SPAYA
Cooked,SPA
Cookie,AGUYAPI SKUYELA
Cool,CUSNI
Cooperatively (to live),WAWICIYA O UYA
Copy,OKAGA
Cord,KA,kahn
Cordial,WOLAKOLKICIYAPI
Core,CHOGI
Corn,WAGMIZA
Corner,OBLECE
Corpse,TACA
Corral,OSUKOYUSPE
Correct,HECE TU
Corroborate,OYUSLATA
Corrupt,IYUSICA
Cotton,PO PO PA
Cottontail rabbit,MASTISAPA
Cottonwood,WAGACA
Cough,HOHPA
Council chamber,OWOGLAKE
Council fire,OCETI
Council,OMNICIYE
Count in,KO
Count,YAWA
Country,MAKOCE
Courage,OHITIKA
Court a woman (by music),WIYAPE
Court,OWAYASU
Court,WAKIYATIPI
Courting,WIOYUSPE
Cousin-female (of a man),HANKA SI
Cousin-male (of a man),TAN HON SI
Cover (clothe),CEGNAKE
Cover (for lodge),AKAPE
Cover tracks,NAATAISNI AYA
Covet,KIZOMI
Cow,PTE
Coward,CANL WAKA
Cowardice,CANL PE
Cowbird,PTEYAHPA
Cowlick,PEWIWILA
Coyote,SUNMANITU
Crack,SLECA HE
Cradle,CAICIKOPA
Cradleboard,IYOK IPA
Cram,PAOSKICA
Cramp,TIPA
Crane (bird),PHEHA
Crane's nesting place,HOKAMANIPILA
Crane,PEHA
Cranky,SIKCIYA
Crawl,SLOHA
Crazy,WITKO TKO KE
Creak,KIZA
Cream,ASANPI
Crier,EYA APAHA
Crime,WICOHA SICA
Crinkle,KAKECA
Crippled,HUSTE
Crisp,YUKIYUTEYA
Criticize,NAGWAKA
Croak,PAJICA
Crooked,SKOPE
Crop,YAGMI
Cross (crucifix),CA ICIPAWAGA
Cross eyed,ISTAHMI
Cross water (to),IYUWEGA
Crosswise,GLAKIYA
Crow (indian),PSALOKA
Crow tribe,KAGI WICASA
Crow,KAGI
Crowd,WICOTA
Crowded,OKA SNI
Crown (put on a),TESLAGKITO
Crucify,YU AKAGAL OKATO PI
Crumble,HPU
Crumbs,OTUTKA
Crunch,CAHCAGA
Crunching noise,YAHWU
Crush,KAGU HE
Crutch,CAHUAPI
Cry out,SICAHOWA
Cry,CEYE
Cube,WAKILASE
Cubit,WICISPA
Cuckoo,CEPELA TAKA
Cultivate,MAH AGLATAPI
Cultivation,OKICAYE
Cumbersome,OPAGAE
Cup,CEHMNIYATKE
Cupboard,WAKSICA OGNAKE
Curdle,KAGWU
Cure,AKI
Curious,WOSISIKIYE
Curl,AYUMNIMNIJA
Current,TATOHEKIYA
Currents (fruit),WICAGNASKA
Curse,HMU GE
Cursed (be),WOSILIYAGLE
Curtain,WOZA
Curve,APAHAYA
Custom (way),O U
Cut with a blow,KIKAKSA
Cut,WAKSE
Cutbank,MAYAKASASA
Cute,OH A WOWIHAYA
Cutting board,AWAWAPTE
Cyclone,OWAOMNIOMNI
colors
   black     sapa
   red     luta
   yellow     zi
   white     ska
   blue     tohca
   green     ziyato
   gray     hota
   brown     gi
chocolate     pejutasazi
chocolate pieces-chips     pejutasazi ospe
coffee     pejuta sapa
come     u     uyekiya
cook     aloza

D
directions
north     waziya
    northward     waziyata
east     wiohiyanpa
    eastward     wiohiyanpata
south     itokaga
    southward     itokagata
west     wiohpeya
    westward     wiohpeyata
bucket     cega
door     tiopa
drop     ohpa
drum     cancega
drum stick     cabu
Dam (reservoir),MNINATAKAPI
Damage,TAZANIYAKE
Damp,OCU
Dance (Scalp),IWAKICIWACIPI
Dance (crow),PSAWACIPI
Dance (fox),TOKALAWACIPI
Dance (ghost),HOWIWACIPI
Dance (night),HAWACIPI
Dance (omaha),OMAHAWACIPI
Dance (rabbit),MASTICAWACIPI
Dance (sacred),WAKAWACIPI
Dance (sun),WIWAYAKWACIPI
Dance (to),WACIPI
Dance (young woman's),WIYATAPIKAWACIPI
Dance backwards,UZIHEKTAKTA WACICI
Dance,OWACI
Danger,OKOKIPE
Dangle,ZE ZE YA
Dare,AOTOGNAKA
Dark as night,O IYOKPAZA
Darkness,OIYOKPA ZE
Date (time),WIYAWAPI
Daub,OTKABYA
Daughter,CUWITKU
Dawn,APO
Day break,ANPO KABLEZE
Day,APETU
Daylight,APA
Days (in those),HE APETU KI
Days (now living),APETU KEYA WANA EL UKUPIKU
Daytime,APA HA
Dazzle,ISTIAIYOSHIJA
Dead,TE
Deaf,NUHCAN
Death,WICATE
Debase,YUSIHTI
Debility,WOSIHTI
Debt,WOIKAZO
Debts,OICAZO
Decades (several),WIKCEMNA TONA
Decay,KUKA
Deceive,GNAYE
Deception,WOGNAYE
Decide,IYUKCA
Declaration,WOYAKAPI
Declare,YATAI
Decoration,OWESLEKE
Decoy,YUHEKICAH AU
Decree,WASUYA
Deep snow,WASMA
Deep,MAHE TUYA
Deer (buck),TABLOKA
Deer,TAHCA
Deface,YUSEPA
Defame,ILEGA
Defect,ASIHTI
Defend self (speaking),NAKIKSI
Defend,NAICIJI
Defile,SAPA
Deformed,OSTEKA
Delay,CAKAGIYA
Delegate,WAKICOZE
Deliberate,WAYUSLASLATA
Delicious,CO
Delirium,WOWACIGNUNI
Deliver,KASPA
Deluge,KAOKICUYA
Demand,LA
Demolish,YUUKA
Den,OTI
Dense,SMA
Dent,SMAKA
Dentist,WICAHIKAGE
Depart,GLUSNIYAYA
Depend on,WACIYA
Depressed(to be),ICALSIL
Depth,SME YAKEL
Descend,APAMAGLE
Desert,MAKO SKANL
Desiccated (to be dry),SAKA
Design,WOGLIGLEYE
Desire,WOTAKA
Desolate,WOSAKAYAKEL
Despair,CATIHAGICIYA
Despising,WASIGLA
Dessert,WASKUYECA
Destitute,OSIKE
Destroy,IHA GYE
Detain,AKSI JE
Determine,KICUZA
Detest,CISNIYAKEL
Devil,WAKA SICA
Dew,CU
Diaphragm,TAPAGA
Die,TE
Different (to be),ICITOKECA
Different,TOKE CA
Difficult,TEHI YA
Difficulty,WO TEHI KE
Dig with stick,WOPTA
Dig,OKE
Dime,KASPA PI
Dine,OWOHE
Dining room,OWO TE
Dinner,WI COKA HIYA YE
Direction (in that),HECIYA
Direction,KOTKI YA
Directly,KATIYEYA
Dirt,MAKA
Dirty,SAPE
Disappear (gradually),IYATAKUNI SNI
Disappear,TOKA HO
Disbelief,WACETUG LA
Disciple,WA ONSPE WICAKI YE
Discipline (to),PA OWAZILAYEYA
Disguised,IWAHTELA SNI
Dish pan,MASWICOPI
Dish,WAKSICA
Dispute,AKINICE
Disrespectful,WA OHOLA SNI
Distribute,WA KPA MNI
Division,OKAS PE
Do,ECON
Doctor,PEJUTA WICA SA
Dog,SUKA
Doings,WAECO
Dollar,MAZASKA WAJI
Donkey,SUSULA
Door (keys),TIYO PA IYUSLO KE
Door (latch),TIYO PA IYUTKU GE
Door,TIYOPA
Doubt,CET UGLA
Dove,WAKIYELA
Down,KUTA
Downhearted (to be),CATESICA
Downward,A IYOHOPEYA
Draft,OKASNI
Drafty (open),OKASNIYA
Dragonfly,SUSWECA
Drain,YUHE PE
Draw (coulee),MNIKAOSKOKPA
Drawer,YUSLUL ICUPI
Dream,IHA BLE
Drenched (to be),ZUGZUKA
Dress (woman),CUWI GNAKE
Dress,LA KICUN
Dried meat,PAPA
Drink,YATKE
Drive,KAHA PE
Drizzle (to),MNIWOZA
Drop,YUSNA
Drown,MNITE
Drowsiness,HWA PI
Drum,CAN CEGA
Drumstick,ICABU
Drunk (alcoholic),MNISA WICASA
Drunk,ITOMNI
Drunkard,ITOMNI SYA
Dry things (to use up),YUSOTA
Dry,PUZE
Duck,MAGA
Duckling,MAHCICA
Dull (doings),TOKTU TANI SNI
Dull,PESNI
Dumb (deaf),IYESNI
Dumb,WASLOLYE SNI
Dung,TATUKCE
During,ECUHA
Dust,MAKAIZI TE
Dusty,MAKO WOBLU
Dwelling,TIPI
Dye,LULYE
Dynamite,WANAPOB YE

E
Each,IYOHI LA
Eagle bone whistle,WAYAJOPI
Eagle,WABLI
Ear,NUGE
Earlier,APEHA
Early (am),HIHANNI HCI
Early,ECANI
Earn (to),KAMNA
Earnings,WOKAMNA
Earring,OWI
Earth,MAKOCE
Earthworm,WAGLULA
Easily alarmed,WACIHAHALA
East,WIYOHIYA PATA
Easter,KINI APETU
Easy,IWASTE GLA
Eat,WOTE
Edge(along the outside bottom),HUTA AGLAGLA
Edge,AGLA LA
Educate (to),WAYAWAYA
Education (a good),WO USPE WAKATUYA
Education(to have),WAUSPE
Education,WOUSPE
Eggs,WITKA
Eight,SAGLOGA
Eighteen,WIKCEMNA AKESAGLOGA
Eighty,WIKCEMNA SAGLOGA
Either,UMA
Elastic, ZIGZIGCA
Elbow,ISPA
Elderly,WANIYETU OTA
Elect,KAHNI GE
Electricity,WAKAGLE
Eleven,WIKCEMNA AKEWAZI
Elm,P ECA
Else where,ALE HUG
Elude,KIPASIYAYA
Embarrass,ISTELYA
Employ,WOWASI
Enable,OKIHI
Encircle,HOCOKATOYA
Encourage self by sing (chanting),YAWAKAL EYAYA
Encourage,IYOPA STAKE
End,IHAKE
Enemy,TOKA
Energetic (to become),BLIHIC IYE
English,WASICU
Enough,IYENA
Entirely,ATAYA KEL
Envy,INAWIZI
Episcopal,SINA SKA
Equal,AKI LECEL
Equally,AKI LECEL YA
Erase,PAJUJU
Erect,WOSLOL
Err (to),GLUSNA
Escape,NAPE
Esophagus,WINAPCE
Esteem,TEHILA
Eternal,OIHAKE WANIL
Evade,KIPASIYAYA
Even,AKI LEHA YA
Evening,HTA YETU
Every,IYOHI LA
Everybody,TANIYOHI LA
Everywhere,AYABEYA
Evidently,TOKE YELAKA
Evil,SICA
Exactly in the same manner,IYECEHCI
Exactly so,ECEHCI
Exactly,IYECE CA
Examine,ABLEZE
Example,LECETUSYE
Exceedingly,IYOTA
Exchange (trade),TAKU KICIC U
Exhausted,WATUKA
Exist(to),OPI IC IYE
Expensive,OTEHIKA
Experience,WAYUPI KE
Expert,LILA WOPIKE
Explain,ABLES WICAYE
Extinguish,YUSNI
Extraordinarily,WAKA YAKEL
Extremely,IYUGEYA
Eye glasses,ISTA MAZA
Eye,IST
eagle feather     wanbli wiyaka
eight     saglogan

F
Face,ITE
Fact (that is the),HE HECETU
Fact(an accepted),WOABLEZE
Faith ,WOWICALA
Faithful,WACIYE PICA
Fall (autumn),PTA YETU
Fall,HIHPA YE
Falsehood,WOWICAKE SNI
Family,TIWAHE
Famine,WICAKI HA
Fan (to),KALU
Fan,ICALU
Far,TEHAL
Farm ,WOJU OTI
Farming,WOJUPI
Farther,AKO WAPA
Fast,OHA KO
Fasten,IPASISYE
Fat,CEPE
Father (I have for),ATEWAYA
Father (his/her),ATKUKU KI
Father (my),ATEWAYE KI
Father (your),NIYATE KI
Father-in-law ,TUKASIYA
Father,ATE
Fatty,WASI
Fawn,TACICALA
Fear,KOKI PE
Fearlessly,CATE TIZE
Feather,WIYAKA
Feed(to),WAKALYAPI K U
Feed,WOQU
Fellowship,OKOLAKICIYE
Female,WIYA
Femur head,CETUTOSTA
Femur,CECAHOHU
Fence,CUKAS KE
Few (very),HUHSNAHA
Few,CONA LA
Fib (lie),OWE WAKAKA
Field,BLAYE
Fieldglasses,MOS IWAYAKE
Fifteen,WIKCEMNA AKEZAPTA
Fifty,WIKCEMNA ZAPTA
Fight (to),KICIZAPI
Fight,KIZE
Fill self,WIPI IC IYA
Fill,OJUYE
Finally,HAKEYAS
Finch,WABLITAHEYA
Find,IYEYE
Finger,NAPSU
Fingernail,SAKE
Finished,IYUHPA
Fire,PETA
Firefly,UZEBLIKBLIK
Firmly,SUTAYA
First,TOKAHE
Firstly,TOKAHEYA
Fish,HOGA
Fishing,HOKUWA
Fit,IKIPI
Five,ZAPTA
Flag,WOWAPI
Flagpole,WAPAHA
Flat,BLASKA
Flathead tribe,NATA BLECA
Flatten,KA BLASKA
Flea,IYAYKI YE
Flesh,CEHPI HA
Flicker,SULUTA
Flint,WAHI
Flirt,WAKIYA
Float,OKA GE
Flock,OPTA YE
Floor,CA OWIJA
Flour,AGUYAPI BLU
Flow,KALU ZE
Flower,WAHCA
Flu,KATA WOYAZA
Fly (insect),TEHMUGA
Fly,KIYA
Flycatcher,ZITKAZILA CIKALA
Fog,P O
Fold,PEHO
Follow,IHAKOB
Fond,WASTELA KE
Food,WOYUTE
Fool,GNAYE
Foolishly,WITKOTKOYA
Foot,SI
For,KICI
Forbid,IYOKISNI
Forehead,ITUHU
Forest opening,TITOSKA
Forest,CUSOKE
Forever,OIHA KE WANIL
Forget (to),EKTU JE
Forget things (to),WA EKTUZA
Forgetful,EKTU JE SYA
Forgive,AKICI KTO JE
Fork,WICAPE
Forked,EHANI
Forth,TAHENA
Fortune,WAPIKE
Forty,WIKCEMNA TOPA
Forwarn,WIWAHOYA
Fountain,MNINASLI
Four winds,TATE UYETOPA
Four,TOPA
Fourteen,WIKCEMNA AKETOPA
Fourth,ITOPA
Fox tribe,BESDEKI
Fox,TOKALA,SUGILA
Fracture,KAHLEHLEL
Frankly,TANIYA
Free,ISICOLA
Freely(without interference),OKABLAYA
Freeze,TASOGYE
Freight,WATOKSU PI
Frenchman,IKCE WASICU
Frequently,IJEHA
Friday,APETU ZAPTA
From my point of view,MIYE IWABLAKE KI EKTA
From on high,WAKATAHA
From someplace,TOKIYATAHA
From somewhere,TOKALTAHA
From there,HETA
From this amount,LECEGLA CAS U
From within,MAHETAHA
From without,TAKATAHA
From,ETAHA
Frost,HEYUKA
Fruit,WASKUYECA
Fry,CHEYUPA
Fulfill,IYOPTEYA
Full-blood,OZULA
Full,OJU LA
Function (to),IYAKA
Fur,HI
Furious,OHITIKA
Furnace,OCETI
Furrow,PABLU
Further,AKOWAPA
Future (in the),TOKATA
Future (sometime in the),WATOHAL
Fuzzy,HISMALA

family terms
   aunt     tunwicu
      my aunt     mitunwi
      your aunt     tunwi
   baby     hoksicala
   boy     hoksila
   brother
      mans older     ciye
      woman's older     tiblo
      younger     shunkaku       sunka
   child     cincala
      youngest child     hake
   children     wakanheja
   daughter     cunwitku     cunse
   father     ate
   girl     wicinca
   grand Father     tunkasila
   grand Mother     kunci     unci
   grand child     takoja
   husband     mihinga
   mother     ina
   nephew
      mans nephew     tonska
      woman's nephew     toska
   niece
      mans niece     tonjan
      woman's niece     tojan
   sister
      mans older     tanke
      woman's older     cuwe
      mans younger     tanksi
      woman's younger     tanka
   son     cinsi
      son in law     takos
   uncle     leksi
   wife     mitawin
extended family     tiospaye
immediate family     tiwahe
relative     takuye
   my relative     mitakuye
   all my relatives     mitakuye oyasin
fire     peta
   sacred fire (lodge)     peta oihankesni
five     zaptan
flour     owayunpan
four     topa
freedom     tawaiciya
friend     kola

G
Gallop,IKATO NAU KE
Game bird,SIYO
Game,SKATA PI
Garden,OWOJU
Garment,MNIHUHA
Garter,HOCASYE
Gas station,WIGLI OINAZI
Gasp,GEPE
Gate,TIYOPA
Gather,WITAYA
Gazelle,NIGESALA
General (military),AKICITA ITACA
General,A TA KEL, IYUPAH
Generation,WICO ICAGE
Generous,TAWACI WASTE
Gentle,WAWATE CA
Gently and quietly,AHWAYELA
Get ready,IGLUWIYEYA
Get up,KIKTA
Get well,AKISNI
Get,ICU
Ghost,WANA GI
Girl,WICICALA
Give back,KICHU
Give me,MAK U
Give up hope (to),WACIYEYE
Give up,AYUSTA
Give,KU
Glad,WIYUSKI IYOKIPI
Gladly,CATE WASTE YA
Gland (throat),TAWAPSUKAHA
Glass,JAJA LA
Glitter,UYAKPAKPA
Glory,WOWITA
Glove,NAB IKPA
Gloves,NAPIKPA
Glue,WIYASKOP YE
Go (to bed),IYUKA
Go (to school),WAYAWA
Go back,EKTA GNI
Go elsewhere,TOKHEL IYAYA
Go,IYAYA
Goat,TATO KALA
God,TUNKASILA
God,WAKATANKA
Gold Finch,WABLITAHEYA
Gold,MAZASKA ZI
Good (very),LILA WASTE
Good deed,WICOH A
Good weather,OWASTECAKA
Good,WASTE
Goodness,WICOWASTE
Goose,MAGASAPA
Gopher,ITIGNILA
Gospel,WOTANI WASTE
Gourd,WAGMU HA
Government,TUNKASILAYAPI
Grab hold of (to),YUS IYAKE
Grackle,CAWAHPA TAKA
Grandchild (I have for),TAKOJAWAYA
Grandchild (my),MITAKOJA KI
Grandchild (your),NITAKOJA KI
Grandchild(ren) (his/her),TAKOJAKPAKU KI
Grandchild(ren),TAKOJA
Grandchildren (our),UKITAKOJAKPAKU PI
Grandfather (I have for),TUNKASILAWAYA
Grandfather (his/her),TUNKASITKU KI
Grandfather (my),MITUNKASILA
Grandfather (your),NITUNKASILA
Grandfather,LALA
Grandfather,TUNKASILA
Grandmother (I have for),UCIYAWA
Grandmother (his/her),KUSITKU KI
Grandmother (my),UCIWAYEKI
Grandmother (your),NIKUSIKI
Grandmother,UCI
Grandmother,KUSI
Grape,CUWIYAPEHE
Grass,PEJI
Grasshopper,GNUGNUSKA
Gratify,PILAYA
Grave,WICAHAPI
Gravel,IHE
Gray,HOTA
Grayhound,PESTO
Grease,SLAYE
Greasy,SLA
Great spirit,WAKATANKA
Great spirit,TUNKASILA
Great,TANKA
Greater,ISOM TAKA
Grind,YUKPA
Grindstone,IGAGA
Grizzly bear,MATOHOTA
Groin,CANA
Groping,YUTATA
Ground squirrel,TASNAHECA
Ground,MAKA
Grouse,CASIYO
Grow up,ICAGA
Grow,ICAGE
Growl,HLO
Guess,ITO
Guide,TUWE YA
Gulch,OSMAKA
Gull,WICATAKALA
Gullet,GLOGLESKA
Gully,OSMAKA
Gum,CANSI
Gun,MAZAWAKA
Gurgle,WOBLU BLU
Guts,SUPE
ghost     wanagi
good     waste
great     tanka
great sprit     wankan tanka

H
Hailstone, WASU
Hair, HI
Hairpipe breastplate, WAWOSLATA WANAP I
Hairy, HINSMI
Half, OKISYE
Hallowed, WAKA LA
Hammer, MOSIYA PA
Hand, NAPE
Handkerchief, PAHLI IPAKI TE
Handle, O OYUSPE
Handsome, HOPE CE
Hang back (to), LAZATA OPIC IYA
Hang, OTKE
Hangover, IWAYAZO
Happen, AKIPA
Happiness, WOCANTE WASTE
Happy (to make), IYOKIPIYA
Happy, IYUSKI
Harass, CATE IHOGYE
Hard , SUTA
Hardware store, MAZA TIPI
Harness, ICI
Haste, INAHNI
Hat, WAPOSTA
Hate, OYUSI KE
Haul, TOKSU
Have (a baby), HOKSIYUHA
Have (as one's own), GLUHA
Have to, HECHA
Have, YUHA
Having do this, HECU PI S E
Hawk, CETA
Hay, PEJI NAKSIYA PI
Haystack, PEJI PAHA
He, IYE
Head (back of), NAJU
Head (curly), NATAGUGU
Head (square), NATABLECA
Head (top of), PESLETE
Head bowed in shame, PAMAGLE
Head covered, PAMAHEL
Head of a animal, PA
Head, NATA
Headdress, WACIHI
Healed , AKISNI
Healthy , ZANI YA
Hear , NAHO
Hearabout, LECIYOTA
Heart , CANTE
Heaven , MAHPIYA
Heavy , TKE
Heed (to), AKTA
Heifer , PTEMAKICIMA
Hello , HAU
Help each other(to), OKICIYA
Help, OKIYE
Helpless , OSIKE
Hen , KOKOYAH ALA
Henceforth , ETA HA
Her lover , TAWICASA
Her, IYE
Her, IS
Herb , WAHUTKA
Here , LEL
Heron (bird), HOKA
Heron (blue), HOKATO
Heron (white) , HASKA
Hers , TAWA
Hi , HAU
Hide (to), INAHME
High , WAKATU YA
Hill, PAHA
Him, IYE
Him, IS
Hired hand , WOILA KE
His, TAWA
Hit , APE
Hog , KUKUSE
Hold , OYUSPE
Holding each other , KICIYUS
Hollow , OHLO GECA
Holy Bible , WOWAPI WAKA
Holy Spirit , WONIYA WAKA
Holy communion , YUTAPI WAKA
Holy, WAKA
Home (at), TIYATANI
Homeward , TIYATAKIYA
Honest, OWOTA LA
Honor (an), WOYU ONIHAYA
Honor , YUONIHA
Hoop , CAGLE SKA
Hoot , HOTO
Hope , WAKTA
Horn (music) , SIYO TANKA
Horn, PTEHE
Horned headgear , PTEHE WAPAHA
Hornet , WICAYAPAZIPA
Horrible, TAHIYA
Horse , SUKAWAKA
Horseback (on) , SUK AKAYAG
Hospital, OKUZE TIPI
Hostile, TOKA
Hot , KATA
Hour , OWAPE
House , TIPI
How in the world?, TOKESKE
How many , TONA
How , TOKEL
However, TOKEHCI
Howl , HO
Humanely , WICASAYA
Humble , IGLU HUKUL
Humility , OSIHAPI
Hummingbird, TANAGILA
Hundred , OPAWIGE
Hungry , LOCI
Hunt, WANASA PI, OLEPI
Hurry , INAHNI
Hurt, OYAZOYE
Husband, HI

I
I am the one,MIYE HCA
I am,HEMACA
I too,MIS EYA
Ice,CAGA
Indeed! thank you,ICUWISKAYAS
Indeed,HU HI
Index finger,EPAZO
Indoor (inside),TIMA HEL
Indulge (to),OLAB IC IYA
Industrious,BLIHECA KE
Ink,MNI SAPA
Inquire,WIYUGE
Insect,WABLUSKA
Inside it,ITIMAHETAHA
Inspector,WABLEZA
Instead,ECALES
Instruct (to),WAHOKONKI YE
Instruction,WAHOKOKIYAPI
Instrument,WAYAJOPI
Intelligent,KSAPE
Intend,KTATKA
Interpret,YUIYESKA
Interpreter,IYESKA
Identical,WAJILA
Idle,TAKUNI ECO SNI
Idle, WASOS ICI YE
If,EHATAS
If,KIHA
Ignore (to),EL ETUWA SNI
Immature,WAKAYEJA PI
Immediately,WACAGNIS
Important (to be),WAKAL U
Impossible,ECON PICA SNI
Imprison,KASKA PI
In back,LAZATA
In-law,ONCISI
In,MAHEL
In,EL
Incense,WAZIL YAPI
Included,KO
Incorrectly (do),YAECETU
Increase,YUOTA
Intestine,SUPE
Intestines,IYUHITA
Into,EGNA,ay-gnah
Intoxicated,ITOMNI
Intoxicated,NASLI
Intoxicated,NAHOMNI
Invite,KICO
Iowa tribe,IYOWA
Iron,MAZA
Island,WITA
It would be better if,IYES WASTE TKHA
It,IS
It,IYE

J
Jackal,MAYASLE
Jackrabbit,MASTISKA
Jail,OWICAKASKE
Jar (stone),IYA CEGA
Jar,JA JA
Jaw,CEHUPA
Jawjoint,CEHUPAOAGLE
Jay,ZITKATOGLEGLEGA
Jealous,NAWIZI
Jerkey,WAKABLAPI
Job,WOWASI
Join together in a cause(to),KICICIC IYA
Joint,OKIHE
Joke,GNAYE
Joke,OWEWAKAKA
Journey,ICIMANI
Joy,WOWIYUSKI
Joyfully,CATE WASTE YA
Judge,WAYASU
Judgement,WICAYASUPI
Jump down,OIYAHA
Jump,PSICE
June berry,WIPAZUTKA
Junior,HAKAKTA
Juniper,HATE
Just about,LECEYA
Just as,KAKEL
Just,OWOTAL

K
Kansas tribe,KOZE
Kaws tribe,KOZE
Keep (in place),GNAKE
Keep,YUHA
Kettle,CEGA
Key,IYUSLOKE
Kick,NAHTAKA
Kidnap,MANU PI
Kidney,AZUTKA
Kill,KTE
Killdeer,PEHICICILA
Killing,WAKTE
Kind (to be),WAOSILA
Kind,OCAJE
Kindle,PETAILE YE
Kindness,WAONSILA
King,WICASAYATA PI
Kingbird,WASNASNAHECA
Kingdom,WOKICONZE
Kingfisher,HOYAZELA CIKALA
Kiowa tribe,WETA PAHATU
Kiss,IPUTAKE
Knee (back of),HUOKAHMI
Knee,CAKPE
Knife (kitchen),MIYUTAPAPI
Knife,MILA
Knock,KATOTO
Knockdown (to),KAZUZU
Know,SLOLYE
Knowledge (to have),WA USPE
Knowledge,WO USPE
Knuckle,NASUKAZA
Kwapa tribe,PESA

L
Labor,WOWASI
Lack,NICE
Lacking (be),A OKPANI
Lacrosse,CASKOPA
Ladder,CA O IYALI
Lake,BLE
Lakhota language,LAKOTUYAPI
Lamp,PETI JA JA YE
Lance (cut),PASLECE
Lance,WAPAHA
Land,MAKOCE
Language,IYAPI
Lap,SIYUTE
Large ones,TAKIKIYA
Large,TANKA
Lark,ISTANICA TAKA
Last night,HAHEPI
Last,EHAKE LA
Late,TEHA
Lately,LECALA KEL
Later (see/talk to you),TOKSA
Later on,TOKATA
Later today,EKTAWAPAYA KI
Laugh,EHATE
Law,WOOPE
Lawful,WOOPE OGNA
Lay,IYUNKE
Lazy,OCIHI SNI
Lead (bullet),SUTO
Lead,AYE
Leader of the people,OYATE WAKASKEYUZE
Leader,WAKICUZA
Leaf,CAN WAPE
Leak,OHIYU
Lean (thin),TAMAHECA
Lean (to),ICAYA
Learn (to),OSPEWAKIYE
Learning,WO USPE
Leather,TEHPI
Leave alone,AYUSTA
Leave,IYAYE
Left side,CATKAYATA
Left,KIGLE
Lefthanded,CATKA
Leg,HU
Legging,HUSKA
Leisurely,OHAHAHA
Lemonade,MNI ISKUYA
Lend,OK U
Leper,SPAHAHAPI
Less,KITALA
Lesson,WOUSPE
Lest,OWEKI HANS
Let,AYUSTA
Letter,WOWAPI
Lettuce,MASTICA TAWOYUTE
Level (carpenters),MNI IYUTE
Level,BLAYE
Lice (to have),HEYOPUZE
Lie (deceive),WOWICAKE SNI
Lie down,KUL YUKA
Life,WICONI
Lifestyle,WICO U
Lift,YUWAKOL
Light,ILE
Lighted,OJAJA
Lighter (progressively),SAMKAZAZA
Lightning,WAKINYAN TOWA PI
Lightweight,KAPOJELA
Like (look),IYECECA
Like (love),WASTE LAKE
Like this,LECEL
Likely,NACECA
Limb (human),WICAHU
Limb,CAN ALETKA
Line,IKAZOPI
Lion,IGMU TAKA
Lip,PUTE
Lipstick,ESLE ESAYE
Listen,ANAGOPTA
Little (a),KITALA
Little (just a),KITAYEL
Little by little,HAKEYA
Little,CIKALA
Live (not dead),NI
Live (there),HELTI
Live,TI
Liver,PI
Lizard,AGLESKA
Load,OKSU
Loaf (bread),OGUYAPI TACAGU
Loaf (lazy),OTUYA O
Lock,NATAKE
Locust,GNUGNUSKA
Lodge,AKAHPE
Log,CA TANKA
Loghouse,CA TIPI
Loin cover,MIYAPAHE
Loin,PAGE
Long ago,EHANI
Long time (for a),TOHACIKA
Long,HASKE
Look back,EKTA WAYAKA
Look out! run,HATA PI YO
Look toward,EKTA ETUWA
Look,WAYAKA
Looking glass,MIOGLASI
Loon,BLOZA
Loose,OHLA HONLA
Loosen,YU OHLA HO
Lord,ITACA
Lose,GNUNI
Lost,NUNI
Lot (very much),LIGLILA
Loud,HOTANKA
Louse,HITKA LA
Love very much (to),TEHILA IT A
Love,WASTE LAKE
Lovely,O IYOKIPI
Lover,TEHILA
Low,KUCIYE LA
Lower Brule,KULWICASA
Lower back,NISEHU
Lowly,OSIKE
Luck,WAPI
Lucky,WAPI KE
Lumber,CA BLASKA
Lung,CAGU
laugh     amapsa
leader (band)     otancan
leaven     napohya
light     janjan
listen     anogoptan
little     cikala
lodge     inipi
long     hanska
look     ableza     ayuta
look towards     etonwan
love     cantkiya

M
Magician, WAKA HA WICASA
Magpie, HALHATA
Maid, WOWASI WIYA
Maiden (buffalo), WIYA WAKA
Maiden,WITANSNA ON
Mail,WOWAPI
Main,EHCI
Make enemies,WATOGYA
Make,KAGE
Male,BLOKA
Man,WICASA
Mandan tribe,MIWATANI
Mane, APE YOHO
Manifest,WAYA ATANI
Many kinds,OWE OTAKUYE
Many,OTA
Many,TONA
March,ISTA WICAYAZAPI WI
Mare,SUGWIYELA
Mark,ICAZO
Marksman,WOTA YE
Marriage,OKICIYUZE
Married (church), WAKA KICIYUZA PI
Marrow,TACU PE
Marry,HIGATO
Marten,WAHAKSICA
Marvel,ITOPE
Mask,ITOGI
Mass (collected),WOSNA PI
Match,YUILE PI
Matchup, AKILECE CA
Material,MNIHUKA
Matter (what's wrong?),TOKA
Mature(to),TAGYA
Maybe,UGNAS
Me too,MIS EYA
Me,MIYE
Meadow,MAKOBLAYE
Meadowlark,TASIYAGNUPA
Mean,OHA SICE
Meantime,ICUHA
Measure,WIYE TE
Meat (dried), PAPA
Meat (pemmican),WAKAPA PI
Meat (strips),WOSOSO PI
Meat,TALO
Medicine,MA
Medicine,PEJUTA
Meet - ATAYE
Meeting (a),OMNICIYE
Melt,SKA
Mention,CAJEYA TE
Mercy, ONSI LA
Messenger,OGLIGLE WAKA
Metal,MAZA
Mexican (Spanish),SPAYOLA
Middle,COKATA
Midnight,HA COKAYA
Might be,HECIHA
Mild (peaceful),YUPIYAKEL
Mile,MAKI YUTAPI
Milk (from a cow),ASANPI YUSLI PI
Milk, ASANPI
Milky way, WANAGI TACAKU
Million, WOYAWA TANKA
Mind,TAWACI
Mine,MITAWA
Mink,IKUSA
Minnecojou sioux,MNIKOWOZU
Minute,OWAPE CIKALA
Miracle, WICOHA WASTE
Mire,HLIHLI LA
Mirror,MIOGLASI
Mischief,OSTE STEYA SKA
Miserable,ONSIYA KEL, OTEHI YA
Misplace,TOKON
Miss (to), KASNA
Mission school,SAPAON OWA YAWA
Mission,OZUYE
Missouri river,MNI SO SE WAKPA
Mist, P O
Mistake (make a),GLUSNA
Mix,ICAHI
Mixed together,ICICAHIYA
Mixed up,ICIZENAYA
Moccasin,HAM IKCEKA
Mock,IYAON CA
Model,OKAGE PI
Monday, ANPETU TOKAHE
Money (notes), GNASKA HA
Money (silver),MAZASKA
Monkey,SUKAWICASA
Month, WIYAWAPI
Moon,HANHEPI WI
Morals, WOWAKOKUKIYE
Morgue, WICATA OGNAKE
Morning,HINHANNI
Mosquito, CAPUKA
Most ,IYOTA
Mother (her) ,HUKU
Mother-in-law (his/her), KUKU
Mother-in-law, UCISIYA
Mother, MAMA
Mother,INA
Motion (meeting),WACAJEYATE
Motion,SKASKA
Motorcycle,MAPOPOPE
Mount (to), AKAL IYIC IYA
Mountain, HE
Mountain lion,IGMUTAKA
Mourn (mourning), WASIGLA
Mouse, ITUKALA
Mouth, I
Move , IYAYE
Movie, WASKASKAYAPI
Moving around,SKASKA
Mower,PEJI INAKSYE
Much,OTA
Mud hen, ZITKALA CAHPALA
Muddy,HLIHLILA
Mule deer(blacktail deer), SITESAPELA
Mule,SOSOLA
Multiply,YUOTA
Multitude, WICOTA
Murder,TIWICAKTE
Murmur, IGLE
Muscle,COGI
Music,WANAHOTONYAPI
Muskrat,SIKPELA
Mustache,PUTHIHI
Mute,IYESNI
Muzzle (animal),PA
My,MITAWA
Myself,MISNALA
Mysterious,WAKAN
Mysteriously,WAKANYAN
man     wicasa
me     mis     miye
medicine     pejuta

N
Nail (finger),SAKE
Nail it, OKATO
Nail,MOSWIYOKATAN
Nails (finger), WICASAKE
Naive,TAWACIPAPALA
Name (to), CASTU
Name, CAJE
Named that (to be) ,HECIYA PI
Nape (of neck), NAZUTE
Narrow, OCIKAYELA
Nasal cavity, PAHLATE
Nasal mucous, PAHLI
Navajo tribe,SINAGLEGA KAGA
Navel, CEKPA
Near,KANYELA
Nearby, KIYELA
Nearly ,KINIL
Necessary,HECA
Neck (back of),TAHU
Neck muscle,TISKAKA
Neck,NAZUTE
Neckerchief,MNIHUHAWANAPI
Necklace,WANAPIN
Need,CIN
Need,WACIN
Needle,TAHISPA
Negro,SAPA WICASA
Neither,UNMANI
Nephew (of man),TONSKAYA
Nerve, KA
Nervous (to be), WATOGLA
Nest, WAHOHPI
Net (fishing),HOIPATE
Net,HANHANLA
Never,TUWENI
Nevertheless,SKA
New,TECA
News,WOTANI
Newspaper, WOTANIN WOWAPI
Next (to be), HEHATU
Next morning, IHINHANNI
Next, IYOKIHA
Nez Pierce tribe, POGE HLOKA
Nicely, YUPIYAKEL
Nickle,KASPAPI OKISE
Niece,TUZAYA
Night, HAHEPI
Nine,NAPCIYUNG
Nineteen, WIKCEMNA AKENAPCIYUKA
Ninety,WIKCEMNA NAPCIYUKA
No doubt,HESE
No one,TUWENI
No, HIYA
No,HANHON
Nobody,TUWENI
Noise, AHMU
None,TAGNI
Nonexistent (to be),WANICA
Noon, WICOKANHIYAYE
North, WAZIYATA
Nose, PASU
Nosily, WANUH KATIYA
Nostrils, PACETE
Not even,YES
Not much, LILA HCI SNI
Not very,HCE SNI
Not,SNI
Nothing but, ECE
Nothing,TAGNI SNI
Notice of (to take), WO ABLEZA YUHA
Now and then, WATOHAL SNA
Now,WANA
Nowadays,LEHAL
Nowhere,TUKTENI
Nudge (to),PANINIYA
Numerals, WAYAWAPI
Nun,WINYAN WAKAN
Nut, YAHUGAPI
numbers
   one     wanji
   two     nunpa
   three     yamni
   four     topa
   five     zaptan
   six     sakpe
   seven     sakowin
   eight     saglogan
   nine     napciyunka
   ten     wikcemna
   eleven     ake Wanji
   twelve     ake Nunpa
   twenty     wikcemna Nunpa
   twenty one     wikcemna Nunpa Ake Wanji
   thirty     wikcemna Yamni
   thirty one     wikcemna Yamni Ake Wanji
   one hundred     opawinge
   one hundred and one     opawinge sam wanji
   one hundred and three     opawinge sam Yamni
   one hundred and thirteen     opawinge sam ake yamni
   one hundred thirty three     opawinge sam wikcemna yamni ake yamni
no     hiya
not     sni

O
one     wanji
Oak, UTAHU
Obey,WANAHON
Oblivious, WACIGNUNI
Observe, IYOPTEYA
Occupation, WOWASI O ECON
Of,UN
Of,ETANHAN
Offer to (to), KIYUGA
Offering,WOSNA PI
Often,KITALA
Oglala lakhota,OGLALA
Oil,WIGL
Ointment,ISLAYE
Ojibwa tribe (chippewa),HAHATUWA
Ok,HAN
On, AKA
Once,WANCALA
One time,TOHUWEL
One, WANJI
Only,LECELA
Open,YUGAN
Operate (on someone),PATA
Opposite,UMAETKIYA
Oppress,INIHINCIYE
Or,NAINS
Orchard,WASKUYECAOZU
Order, ECONSI
Organization,OKOLAKICIYE
Oriole,SKELUTA
Orphan,WABLENICA
Osage tribe,WITAPAHA OYATI
Other one(s),UMA
Other side of the water,IKOWAKATAHA
Otherwise,IS
Oto tribe,WATOTATA
Otter,PTA
Ought,IYECECA
Our,UKITAWA
Out in the country,HEYATA
Out,TANKAL
Outside,TAKAL
Over (finished),HENALA
Over and over,PIYA
Over here,LECIYA
Over,LECIYA
Overshoes, AKANL HAPA
Overthere,KAKIYA
Overwhelm, A OGLUTEYA
Owl (hoot),HIYAKAGA
Owl (screech),OSNIKO
Owl, HIHA
Own (to) ,OWAZA
Own,TAWA
Own,YUHA

P
peace     wowahwa
pray     cekiya
Pacer,ONASOLA
Pack (on back), K I
Pack (up),IGLAKE
Pack,WAKI
Pain,KSUYEYA
Paint, WIYU
Paint,WASE IKIYU
Painting (art) , ITOWA
Painting (house),TIWIYU
Palate(in mouth),CAKA
Pale, ZI
Pants,OZOGE
Paper,MNIHUHA
Parable,WIYACIPI
Pardon,YUSKAPI
Parfleche bag,WOKPA
Part (in hair),PESLETE
Part,HANKE
Partly,HAKELA
Pass,KAPE
Passover,WOACAKSI
Pastry, AGUYAPISKUYELA
Pasture, OWA YASLA
Pawnee,SCILI
Pay for (to),GLAZUZU
Payment, WISI
Peace, WOWAHWA
Peacefully,OKOBLAYA
Peacemaker, GLUSTA
Peach,TASPA HISMA
Peacock, ZITKALA SITUPI HASKA
Peek,EYOKAS I
Peel,YUHLA YE
Peep,EYOKASI
Pelican,BLEZA
Pelvis,CECAOAKLE
Pemmican, WAKAPAPI
Pemmican,WASNA
Pen,MNISAPA WICAZO
Pencil,WICAZO
Penny,MAZASA
People,OYATE
Pepper,YAMNUMNUGA PI
Perhaps,SECE
Permission (to give),IYOWIKIYA
Permission, WOIYOWIKIYE
Permit,WOIYOWIKIYE
Person,WICASA
Persuade, OEKIYE
Persuasive, WOYAECECA
Pet,YUSTOSTO
Peyote, UKCILA YUTA PI
Pheasant,SIYOSA
Pick fruit, WOSPI
Pick,PAHI
Pickaxe,ICABLU
Picture,ITOWA PI
Pig,KUKUSE
Pigeon,WAKIYELA
Pinch,YUZIPA
Pine cone,WAZIPIKPA
Pine,WAZI
Pinto (horse breed),SUGLESKA
Pipe (calumet),CANUPA
Pipe (play flute), WAYAZO
Pipestem,CANUPASITE
Pitchfork,WA ICAPE
Pity,ONSILA
Place to rear children (a),O ICAGA
Place,OYANKE
Plague,WOAKIPA
Plain,EKCEYA
Plains,OBLAYE
Plane (carpenter), EPA JIPE
Plane,KIYEKIYA PI
Plank,CABLASKA
Plant, OJU
Plant, WOJU
Plants ,WAHCA OJU
Plate (wooden),CAWAKCICA
Plate,WAKCICA
Platte river,PAKESKA WAKPA
Play,SKATE
Pleasant (Attractive),CO
Pleasant (to be),O IYOKIPI
Please, IYOKIPI
Please,CANL WASTE
Plenty,OTA
Plot,MAKA OYUSPE
Plow,MAKA IYUBLU
Plum (wild), KATA
Plume,WACEHI
Point (sharp),PESTOLA
Point out (to), EPAZO KE S E
Point, EPAZO
Pole,SATA
Poles (for a tipi),TUSU
Police, WAWOYUSPA
Ponca tribe,OYATEYAMNI
Poor me!,IYOTIYEWAKIYE
Poor,WAHPANICA
Pop (soda drink),KAPOPAPI
Pope,SAPAUN ATEYAPI
Population, OYATE
Porcupine, PAHI
Porter,TIYOPA AWAYAKE
Possess, YUHA
Possession, WOYUHA
Possible,PICA
Possibly,UGNAHA HCI
Post office,WOWAPI OYUJUJU
Potatoes, BLO
Pouch,OPAHTE
Pound (weight) ,TKEYUTAPI
Pound, WAKAPA
Prairie dog,PISPIZA
Prairie, MANIL
Prairie,MAKOL
Praise someone by name,WOCAZEYAL YA
Praise,YAWASTE
Pray,WACEKIYE
Prayer,WOCEKIYE
Preach,OKIYAKA
Preacher, WACEKIYE WICASA
Predawn,WE HINAPE SNI
Prepare meal, LOL IH A
Prepare oneself,IGLUWIYEYA
Prepare,YUWINYEYA
Present,ELUN
Presently,TOKSA
Preserves,WASKUYECA
President,TUNKASILAYA PI
Press, APUTINZE
Pretend,EHUNHAN
Pretty,WASTE
Prickly,PEPE
Pride, AHOICIPE
Priest,WICASA WAKAN
Probably,NACECE
Prominent,TANINYAN
Proper,IYECECA
Properly,HECETUYA
Property,WOYUHA
Proposition (a fair),WO IWAYAKE
Proud,ITAN
Prove,YUWICAKE
Provision, WOYUTE
Prudently,WAKTAYA
Prunes, KANTA SAPA
Pry,IPAWANKA
Pudding, WOJAPI
Puddle,MNI YUSPE LA
Pueblo tribe , IGUGA OTI
Pull,YUTITAN
Pump (tire),HU IPAT IZE
Pump (water), MNI IPATAZA
Pumpkin,WAGMU
Puncture,ICANPE
Punish,IYOPEKIYA
Pupil,WAYAWA
Puppy,WUNHPALA
Pursue,KUWA
Push,PATITA
Pushed up against a surface,PA AKAL
Pushy (person),WAWOKIPAPAKA
Put,EGNAKE

Q
Quail,SIYO CIKALA
Quarrel (a), WOWAKINICE
Quarrel, WAAHOYE
Quarter,SOKELA
Queen,WINYAN YATAPI
Question,IYUNGE
Quick,OHANKO
Quickly,INAHNI
Quickly,O AKOYA
Quiet,INILA
Quietly,WAHWAYELA
Quill work,WOSKAPI
Quill,PAHI
Quilt,OWIZA
Quirt,ICAPSINTE
Quit,ENAKIYE
Quiver, WANJU

R
Race horse,SUNK LUZA HE
Race horse,IKI INYANKE
Race,KI IYA KAPI
Racoon, WICITEGLEGA
Rage,CHAZEKA
Railroad,MAZA CANKU
Rain,MAGAZU
Rainbow,WIGMUKE
Raise crops, WOZU
Raise,YUWANKEL
Rancher,PTE YUHA
Range (cooking),OOWOHAPI OCETI
Rap,KATOTO
Rat,ITUNK TANKA
Rattlesnake, SINTE HLA
Raven,KAGI TAKA
Ravine,OSMAKA
Raw,SPAN SNI
Rawhide,TAHALO
Razz (tease), AS A
Reach, OZIL
Read,YAWA
Ready,WINYE LA
Real,HCE
Realize,ABLEZE
Reason,TAKUON
Rebel,WAKIPAJAN
Rebuke,IYOPEYE
Receive,ICU
Recently,LECALA HCI
Reciprocal (mutual feelings), ANUG
Recognize,IYEKIYE
Record (to mark), OWA
Recover, AKISNI
Red cloud,MAHPIYA LUTA
Red,LUTA
Red,SA
Reddish,SAYELA
Refuse (trash), WOYAPTAPI
Refuse, WICALASNI
Regard (to),CATE KIYUZA
Region,MAKO KASPE
Rejoice, WIYUSKI
Relation, WOTAKUYE
Relative,TAKUYE
Release (to), YUSKA AYUSTA
Reluctant,CINKESNI
Rely, WACINYE
Remain,ENAON
Remainder, AKOBIYAYE
Remake,PIYA KAGE
Remember,KIKSUYE
Remembrance, WOKIKSUYE
Renew, YUTECA
Rent,OLOTE
Repeat words,TAKU EYAYA
Repeatedly,PIYA
Repent,IYOPEICIYE
Report, HOSIGLI
Reprimand,IYOPEYAPI
Reprove,IYOPEYA
Request,KICA
Resemble,IYECECA
Reservoir,MNI NATAKAPI
Reside,TI
Resources, WO IKIGNI
Respect,YUONIHAN
Respectful of (be),OHOLA U
Respectfully, YUONIHAYA
Responsibility, WO IYOKIHI
Rest, ASNIKIYE
Restaurant,OWOTETIPI
Restroom (urinal),OLEJE
Resurrection,WICAKINI
Retain,GLUHA
Retard, YUHEKTOB
Retarded,KSAININKE
Retreat (flag ceremony), WOWAPI GLUHPAPI
Retreat (from), HEKTAKIYANAPE
Return,GLI
Reveal, YUASLATE
Reward, WOOHIYE
Rib,TUCUHU
Rice (wild), PSIN
Ride, AKAYAKE
Ridicule, IHAHA
Rifle shots,SLISLI
Rifle, MAZAWAKAN
Right now,HECHENA HCI
Right there,HENA
Right,HECETU
Righteousness, WICOOWOTANLA
Rightside,ISLOYATAN
Rind (skin, shell),HA
Ring (for finger), NAPSI YOHLI
Ring finger, SKAKAPI
Ring, YUHLA
Riot, OK O
Rip,YUHLECE
Rise (hill), APAHA
Rise (yeast), NAPOGE
Rise,INAJI
River, WAKPA
Roach (headdress), PESA
Road,OCANKU
Roan,HITO
Roast,COKI
Rob,MANU
Robber, WAMANU WICASA
Robe, SINA OGLE
Robin,SISOKA
Rock,IYA
Rocking chair, IKPAHOZAPI
Rocking chair, YAKAKA
Roll,KAGNIYA
Rolls (sweet), AGUYAPI SKUYELA
Roof,TICE
Room,OHPAYE
Rooster,KOKOYAHALA
Root,WAHUTA
Rope, WIKA
Roping (horse), IWAKOYOGYE
Roping, WAKOYOGYE
Rose,UZIZITKA
Rosebud sioux ,SICANGU TIPI
Rosehip,UZIZITKA
Rot, OHUWI
Rotten,HUWIMNA
Rough (to be),WOSKISKE
Round,MIMELA
Roundabout,OHOMNI
Row,OWECIHA
Rub, PAWINTE
Rubber, ZIGZIGCA
Ruin,YUSICE
Rule,O ITACA
Ruler,WIYUTE
Rump, NISTUSTE
Run away (to), IYAYEKIYA
Run, IYAGKE
Rung (a ladder step) ,O ALI
Running,IYANKAPI
Rural, MAN

S
seven     sakowin
sit     iyotake
six     sakpe
society     okolakiciye
star     wicahpi
stay     oyuhlagan sni
stone     inyan
stone, sacred     tunkan
sugar     canhanpi
sugar, brown     canhanpi gi
shine     pawiyakpa
Sac tribe, ZAKA
Sack,WOJUHA
Sacred, WAKA
Sad,IYOKISICE
Saddle,CAWAKI
Sage brush,PEJI HOTA
Saint,WAKA WASTE
Saliva,TAGE
Salt , MNI SKUYA
Same way (in the) , IYECEL
Same , IYECECA
Sand , CASMUSKA
Sandbill , PEHAGILA
Sandpiper , MANIOPAWAKIYELA
Sandstone , IGUGA
Sandwich , TALO AGUYAPI COGIKIYAPI
Sans Arc lakhota , ITAZIPKO
Santa claus , WAZIYA
Santee lakhota , ISAYETI
Sash , IPAYAKE
Saturday , OWAKA YUJAJAPI
Saucer , WAKSICA
Save , PATAN
Savior , WANIKIYA
Saw (to use with hand) , CANIWA
Scatter , KALALA
School (to send to ) ,WAYAWAKIYA
School , OWAYAWA
Schoolboy , WAYAWA HOKSILA
Schoolgirl , WAYAWA WICICALA
Scissors , SIYUSLA
Scold , IYOPEYE
Scold , PASIHTI
Scorch , IPUSTAHCA
Scout (to) , TOWEYA
Scratch , IGLUK EGA
Screw , WA IYOKATKUHE
Screwdriver , WA IYUHOMNI
Scribe , WOWAPIKAGA
Sea , MNIWACA
Sear , IPUSTAHCA
Search for (to) , IGNI
Second , ICINUPA
Secret ,ANAHME
Secretary (shorthand) , NAPEPTECELA
Secretary , WOWAPIKAGE
Security guards , AKICITA
See , WAYATE
Seed , SU
Seek , OLE
Seem , SLECECA
Seize , IYAHPAYA
Select ,KAHNIGA
Self control , OICONICA
Sell , WIYOPEYE
Send (for) , USI
Send , IYEYA
Separate ,YUKIUKA
Serpent , ZUZUCA TANKA
Servant , WOWASI
Set up home , TIGLAGHA
Settlement , WICOTI
Settlements (where they live) , O UYAPI
Seven , SAKOWIN
Seventeen , WIKCEMNA AKESAKOWI
Seventy, WIKCEMNA SAKOWI
Sever ,WAKSE
Severely ,TEHIYA
Sew machine ,MOSICAYEGE
Sew , KAYEGE
Shade of tree ,CHA IYOHAZI
Shade , O HOZI GLEPI
Shadow , NAGI
Shake (hands) , NAPEYUZE
Shake , YUCACA
Shame ,ISTELYA
Sharp-edged (to be) , PE
Sharp , PESTOLA
Sharpen , YUME
Shatter , KPAYELABLECAHE
Shave , PUTIHI GLASA
Shawl (wear a) , AIKITA
Shawl , SINA
Shawnee tribe , SAWANA
She (female) , WIYA
She, IYE
Sheep , TAHCA SUKALA
Shell (corn) , WAGMIZA YUGNAPI
Shell ,PAKESKA
Shepherd ,TAHCA SKALA AWAYAKE
Shield , WAHACAKA
Shielding ,KUSEYAON
Shin , HUBLO
Shine (shoes) ,PAWIYAKPA
Shine , OJAJA
Ship , WATA
Shirt , OGLE
Shoe , HAPA
Shoelaces , HAKPA
Shoes , HAMPA
Shoo away an animal (to) , HABYE
Shoot , KUTE
Shore , OHUTA
Short , PTECELA
Shorts ,MAHELUZOGE
Shoshoni tribe , SUSUNI
Should be so , IYECETU
Shoulder (top of) , HIYETE
Shoulder , ABLO
Shout , KIPA
Shovel (spade) , MAKIWASPE
Show (to) ,KIPAZO
Show , WAPAZO
Shrike , CETA WATAPELA
Shrink (to) , YUCIK A S ELE
Shrink, SNIJE
Shrub (bush) , HU
Shuffle , NASLOHA
Sick , WAYAZO
Sickness , WO
Side (above hips) , OYUTA
Side (below arms) , CUWIPAHA
Side (not middle) , KAHEYAWAPAYA
Side of (person or animal) , CHUWIHEPIYA
Sieve , WIKACA
Sight (to acquire) , WABLESYA
Sign talking , WIYUTA
Sign , WOWPI
Signature , CAJE O IGWA
Silent , AINILA
Silver , MAZASKA
Similar , IYECEL
Similarly , AKILECELYA
Sin , WAHTANI
Since , HEHATA
Sinew , TAKA
Sing ,LOWAN
Singe , HIGNU
Singer (native) , OKA
Singer , H OKA
Single (man) , WICA TASNAON
Single (woman) ,WITASNAO
Single , ISNALA
Sinner , WAHTANISYA
Sister (I have for older) , CUWEWAYA
Sister (I have for older) , TAKEWAYA
Sister (I have for younger) , TAKAWAYA
Sister (I have for younger) , TAKSIWAYA
Sister (his/her older) , CUWEKU KI
Sister (his/her older) , TAKEKU KI
Sister (his/her younger) , TAKAKU KI
Sister (his/her younger) , TAKSITKU KI
Sister (my older) , CUWE KI
Sister (my older) , MITAKE KI
Sister (my younger) , MITAKA KI
Sister (my younger) , MITAKSI KI
Sister (nun) , WIYA WAKA
Sister (older) , CUWE
Sister (older) , TAKE
Sister (younger) , TAKSI
Sister (your older) ,NICUWE KI
Sister (your older) ,NITAKE KI
Sister (your younger) , NITAKA KI
Sister (your younger) , NITAKSI KI
Sister-in-law (of male) , HAKAYE
Sit down , IYOTAKA
Sit ,IYOTAKE
Site , OYANKE
Six ,SAKPE
Sixteen , WIKCEMNA AKESAKPE
Sixty , WIKCEMNA SAKPE
Skates , CAHICAZO
Skill , WAYUPIKE
Skillful , WOPIKE
Skin ,COKU
Skin,HA
Skin,TAHA
Skinny , TAMAHECA
Skip , PSICE
Skirt , NITEHEPI
Skull , WICAPASACA
Skunk, MAKA
Sky ,MAHPIYA
Slander (remark) , OSTEGLA
Slander , SIKSIKCA WAAIYE
Slaughter , KTE
Sled , CAN L SLOHE
Sleep , ISTIME
Sleepy , HWA
Slice , WAKSA
Slid , OSLOHE
Slide down ,OSLOHE KICO
Slide off ,OSLOHA
Sling (arm) , ISTO NAKIPI
Slings , HOHOTE
Slingshot , INYANKAHMUPI
Slip (under garment) , NITEHEPI
Slip , YUSLUTE
Slippery , SLUSLUTE
Slit open , WAHU
Slovenly , NAHPAHPAKE
Slow , HUHI
Slowly ,IWASTEGLA
Sly , WACITUSNI
Small , CISTILA
Smallpox , WICAHAHAPI
Smash (under foot) , NATA
Smash , ICAPA
Smell (odor) , MNA
Smell , OMNA
Smile ,IHA
Smoke ,SOTA
Smoking , CANUPE
Snake ,ZUZECA
Sneak up on (to) , ANASLATA
Sneak ,NAHMALA
Sniff ,OMNA
Snipe , HOKAGICA
Snore ,GOPE
Snow Bunting , HUPUWABLILA
Snow , WA
Snowing (blizzard) , IWOBLU
Snowing , ICAMNA
Snowing,WAHINHE
So many , TONAKCA
So- thus , ECEL
So , CA
Soap (flakes) , HAIPAJAJABLU
Soap , HAIPAJAJA
Sob , CEYE
Society , OKOLA KICIYE
Sock (stocking) ,HUYAKU
Sod house ,MAKA TIPI
Soda (soft drink) , KAPOPAPI
Soft , PUNS SJELA
Soggy (to be) ,HPALA
Soil , MAKA
Soldier ,AKICITA
Sole ,SIHA
Some , HUH
Somebody , TUWE
Someone poor (in a sad way) ,IYOTIYEKIYA
Someone , TUWA
Something ,TAKUNL
Sometime , WATOHANL
Somewhat , EKESYE
Somewhere, TOKIYATA
Son , CIKS
Son,CIKSI
Song , OLOWA
Soon , ECANI
Sore (leg) , HUYAZO
Sore HA
Sorrow , CATE SICAPI
Sorrowing , ICALSIL
Sorry , CATE SICE
Soul , NAGI
Sound (loud) , HOTAKA
Soup , WAHAPI
Sour , OSKUYE
Source , TUKTE TAHA
South , ITOKAGATA
Space (between) , OKO
Spade , MAKIWASPE
Spank , KASOK SOKKE
Spare , AKAB
Sparks , PESNIJA
Sparrow , IHUHAOTILA
Speak (to) , IYA
Speak , WOGLAKE
Spear , WAHUKEZA
Specific information , TAKU U HCA KI HE
Speckled , GLEGLE GE
Speed , OHOKO
Spend , YUSOTE
Sphere, GMIGMA
Spicy , PA
Spider , IKTOMI
Spill , PAPSU
Spinal end , TAMICA
Spine , CAKAHU
Spiritland ,WANAGIYATA
Spit , TASOSE
Spleen , PISLECA
Split up , KAKIUKA
Split , KASLECE
Spoil (it) , YUSICE
Spoil , OSICE
Spoon , CISKA
Spotted ,GLESKA
Spread (on) , AKAWITE
Spread , KABLAGE
Spring (coil) , WIS WISJAHE
Spring , WETU
Springwater , WIWILA MNI
Sprinkle , MNIS ES E
Square , OBLETU
Stand watching , WAYAG NAZI
Stand , NAJI
Standing Rock Sioux , HUNKPAPAYA
Star , WICAHPI
Start out , IYAYA
Start , IYA
Start,YAPI
Starve , AKIH AN
State (territory) , MAKA OWASPE
Statements (what they say) , OWICAKIYAKA PI KI
Station , O INAJI
Statue , KAKAPI
Stay , ENAON
Steal , MANU
Steamboat , WATAPETA
Steel , MAZA
Steer , PTEBLOKA
Step (on) , ALI
Step , CAICU
Steps , OIYALI
Stew , WAHAPI
Stick (to catch) , IKOWAYEKA
Sticks (on) , IYASLOPYE
Sticks , CASAKALA
Still (quiet) , OWAJILA
Still , NAHAHCI
Stillborn ,TAHIYUYA
Stink , SICAMNA
Stirrup , SI INATA
Stocking , HUYAKU
Stomach (pauch) , NIGE
Stomach , TEZI
Stone ,INYAN
Stoop PATUJE
Stop , INAJI
Store away , MAHEL EGLE
Store , MOSOPIYE
Stork , HOKAHICA
Storm , OSICECA
Stove ,OCETI
Straddle ,AKOJAL
Straight , OWOTALA
Strainer ,IPUSKEPA
Strange ,TOKECA
Strangle , YUTE
Strap , YUPIYAKA SAPA
Streak , OGLEZE
Streaking ,HACOLAPI
Stream, MNI KALUZE
Street , CAKU
Stretch , YUZICE
Strike , APE
String , HAHUTA
Strip , IGLUJUJU
Striped , GLEGLE GE
Strips (in) ,WASOSO
Stroke (pet) ,YUSTOSTO
Strong , WASAKE
Struggle ,SKICIYE
Stubborn ,WANAHOSNI
Student, WAYAWA
Study , WAYAWA
Stumble , SIPA WAKASYE
Stump , CAHUTA
Stupid ,TAKUNI SLOLYE SNI
Succession , ICIYOKIHEYA
Such , HECA
Suck , YAZOKE
Sucking (baby) , AZI
Suddenly and spontaneously (to occur) , HIGLE
Suddenly , UGNAHELA
Suffer , KAKIJE
Sugar , CAHAPI
Summer , BLOKETU
Sun , APAWI
Sundance (site of the) , OIWAWAYAGWACI
Sundance , WIWAYAKWACIPI
Sunday , APETU WAKA
Sundog , WIACEICITI
Sunny ,MASTE
Sunrise ,WIHINAPE
Sunset , WIMAHELIYAYE
Sunshine , MASTE
Superior , ISOM WASTE
Supply (be in short) , A OKPANI
Suppose , NACACE
Sure , HECETU
Surely , HECETUHCE
Surpass , KAPE
Surrender ,ICICUPI
Surround , A OGLUTEYA
Survey , MAKA IYUTAPI
Suspend , EKA YUSLOHA
Suspenders , CESKI YUTA
Sutures , NATOKIIYAKE
Swallow (barn) , UPIJATA
Swallow (bird) , ISTANICATAKA
Swallow (cliff) , HUPUCASAKALA
Swallow (to) , NAPCA
Swan , MAGASKA
Sweat lodge , INIKAGAPI
Sweat , TEMNI
Sweater , OGLEZIGZICA
Sweep , KAHINTE
Sweet ,SKUYE
Sweetgrass ,WACAGA
Sweetheart ,CANTE SKUYE
Sweets (in general) , WASKUYECA
Swell (to) ,P O
Swelling ,WAP O
Swift KAHWOKE
Swift,OHOKO
Swim , NUWE
Sword , MILA HASKE
Sympathy (with) ,TUKEYE

T
tobacco     canli
ten     wikcemna
thank you     pilamaya
thanks     pila
three     yamni
together     caska
towards     etonwan
two     nunpa
Table , WAGIE YUTAPI
Tail , SITE
Take along , AYA
Take , ICU
Taken ,ICUPI
Talk using sign language , WIYUTA
Talk , WOGLAKE
Tall , HASKE
Tallow , WASI
Tantrum , O IKCAPTA
Tape recorder , HOWANAGOYE
Tarpaulin (cover) , WAKAHPE
Taste , YAZOKE
Taunt (to tease) , AS A
Tea , WAHPE KALYAPI
Teach things to (to) , WA USPEKIYA
Teach , OSPE KIYE
Teacher , WA USPEWICAKIYAPI
Teachings ,WO IYAKSAPE
Tears , ISTAMNIHAPI
Teary , YUHLECE
Tease , ISKAYA
Teasing ,OWEHAHA
Teeth , HI
Telephone booth , OMAS APE
Telephone , MASAPE
Telescope , ISTAMAZA
Tell , OYAKE
Temple(s) of head , NAWATE
Temple , TIPI WAKA
Temporarily , IHAHA
Tempt , IYUTA
Tempted ,IYUTAYE
Ten , WIKCEMNA
Tender ,PAPALA
Tendon , KA
Tent (not tipi) , TIYOBLECA
Tent pegs , WIHUPASPA
Tent , TIPI YOKIHE
Terrible , OHITIKA
Territory (state) , MAKA OWASPE
Testimony , WAYATAI
Teton , TITUWA
Than , NAKU
Than,NA
Thank you ,PILAMAYAYE
Thanks , PILAMAYE
Thanks,PIWAKILA
That far , HEHAYA
That one , HE
That there , KA
That's alright , TOKA SNI
That's enough, HO EYAS WANA HECETU
Thaw ,STUTE
The end , HEHAYA O IHAKE
The , KI
The,CI
Theirs , TAWAPI
Them , HENA
Then , HEHANL,CA
There , HECI
Thereabout , HECIYATA
Thereafter , OHAKOB
Therefore , HOHEO
Thereupon , YUKA
These two , HENA US
These , LENA
They live that way , OGNA O UYA PI
They , IYEPI
They,EPI
Thick , SOKE
Thicket , OZU
Thief , WAMANUS A
Thigh (front of) , CECA
Thigh (side of) , SICA
Thigh , CETUTE
Thimble , NAPOSTA
Thin , ZIZIPE LA
Think about , WACA I
Think , IYUKCA
Think,KECA I
Third , IYAMNI
Thirsty , IPUZE
Thirteen ,WIKCEMNA AKEYAMNI
Thirty , WIKCEMNA YAMNI
This far , LEHAYA
This , LE
Thorn , WICAPE
Thorough , I HUNIYA
Thoroughly ,ATAYAHCI
Those , HENA
Thou , NIYE
Thought , IYUKCA
Thoughtful , WIYUKCA
Thoughtless , WIYUKCA SNI
Thoughtlessly , ECISNIYA
Thousand(s) , KIKTOPAWIGE
Thread ,HAHUTA
Three hundred , OPAWIGE YAMNI
Three , YAMNI
Thrice ,YAMNI AKIGLE
Throat (lower) , CESKOHLOKE
Through (go) , OPTA
Through , IGLUSTA
Throw (down) , KUL GLIHPEYE
Throw , KAHOL IYE
Thrush , CAGUGUYASA
Thumb ,NABHAUKA
Thunder (clap) , WAKIYA HOTOPI
Thunder (lightning) , WAKIYA TUWAPI
Thunder , WAKI YA
Thursday , APETU TOPA
Thus , LECEL
Tickle , YUSISI
Tie (neck) ,KAHA WANAPI
Tie , PAHTE
Time (you've come at a bad) , HCEHAL YAHI CA
Time , TOHATU
Times , AKIGLE
Tire pump ,HU IPAT IZE
Tire, HU
Tired , YUGO
Tired,WATUKA
To be so ,IYECETU
To , EL
To,EKTA
Toad , MAPIHA
Tobacco (chewing) ,CALI YATAPI
Tobacco , CALI
Today (earlier) , APEHA
Today (later on) , EKTAWAPAYA
Today , APETU KI LE
Toe , SIPA Together (with three or more) , OB
Together , PTAYELA, WITAYA
Toilet (outdoor) , O IHEYE TIPI
Toilet , O IHEYE
Tomatoes , OJIJITKA
Tomorrow ,ACAJI
Tonight , HAHEPI KI
Tonsils , WINAPCE
Tool ,MASWO ILAKE
Tools , WIKICAYA
Tooth , HI
Top , AKATAHA
Tornado , TATE TANKA
Torture , TEHIYA KUWAPI
Touch (feel) , EPATA
Tough(hard) , SUTA
Tough ,SUTAKE
Toward some place , TOKETKIYA
Toward the future , TOKATAKIYA
Toward the south , ITOKAGATAKIYA
Toward this place , LECIYA
Toward , ETKIYA
Town , OTOWAHE
Trachea , GLOGLOSKA
Traditional way of life ,TIWAHE
Traditions (to remember) ,WAKIKSUYA U
Trail , CAKU
Train tracks , MAZA CAKU
Train , HEMANI
Training (horse) , KAOSPE
Tramp ,WAKILA
Translate ,MAZASKA AWANYANKE
Travel ,OMANI
Treasure , YUIYESKA
Treat (to) ,OKIH A
Treat , APIYE
Treaty ,WOLAKOTA
Tree branch , CHA ALETKA
Tree ,CAN
Tremble , CAN CAN
Trial , WAYASUPI
Tribe, OYATE
Tributary , IYOHLOKE
Tribute , YUONIHA
Trick , WICA GNAYE
Trifle ,TAKUNSNI
Tripe ,TANIGA
Trouble , WOSICE
Trousers , UZOGI
Truly , AWECAKEYA
Truth , WOWICAKE
Try , IYUTE
Tuesday , ANPETU NUPA
Turbulent ,SOSE
Turkey (wild) , WAGLEKSU
Turkey , WAGLE KSU
Turn around (to) , KAWIGA
Turn off , YUSNI
Turn on , YU ILE
Turn , YUHOMNI
Turnip (domestic) , PAGI
Turnip (wild) ,TIPSILA
Twelve ,WIKCEMNA AKENUPA
Twenty five ,WIKCEMNA NUMSOM ZAPTA
Twenty , WIKCEMNA NUM
Twine , PEJI IPAHTE
Twins , CEKPAPI
Twist , YUPEMNI
Two hundred , OPAWIGE NUM

U
US government , TUNKASILAYAPI
Ugly , SICA
Unceasing , AHTATESNIYA
Unchewable , YASKICA
Uncle , LEKSI
Uncoil (make) , WAWAGLA
Unconscious ,WACIGNUNI
Unconventional ,WITKO
Undecided , YUHELHEL
Under , OHLATE
Underneath , IHUKUYA
Undershirt , MAHELOGLE
Understand (to cause to) , WA ABLESYA
Understand , OKAHNIGE
Undo , YUTAKUNISNI
Unexpectedly , UGNAHALA
Unfortunately , AKSAKA
United states , MILAHASKA TAMAKOCE
Universe ,WAMAKOGNAKA
Unknowingly , SLOLYESNIYA
Unless , SNIHATAG
Untidy , NAHPAHPAKE
Untie a knot (to) , YUSKE
Until now ,LEHUHULYA
Until , TOHANL
Untrustworthy , WACIYE PICASNI
Untruthful , WICAKESNI
Unusual , TOKECA
Unusually , ICEWIS
Unyielding , GLONICE
Up to this point , LEHAYA
Upon , AKAYA
Upright , WOSLOL
Upset , IYOYAKA
Upward , WAKAL
Urban indian , KIWASICU
Urinal (restroom) , OLEZE
Urine , WICALEZA
Us ,UKIYE
Us,UKIS
Use up , YUSOTE
Use , UPI
Ute tribe ,SAPA WICASA

V
Vain , ATOSOKIHISNI
Valley , MNIKAOSKOKPA
Value , TEHILA
Various , ICITOTOKCA
Vegetable , WATOTO
Vein , KACIKALA
Vengeance , WATOKICO
Verily , HUSE
Very , LILA
Vessel , MNIOGNAKE
Vest ,OGLECIYUKSA
Vice-president ,ITACA IYOKIHE
Village , WICOTI
Violate , KIKAKSA
Violently ,OSUGYE
Virgin , WITASNA O
Visible , TANIYA
Vision cry , HAN BLECEYAPI
Voice (of the community) ,NIGETAKIYA
Volunteer , ICICU
Vomit , IGLEB

W
Wade , COPE
Wag tail , SITUPSA
Wages ,WICAYAZU
Wagon , CAPAPI
Wail , HMU
Waist , PAGE
Wait for , APE
Wake (for the dead) ,WAHAN KIKTAPI
Wake (up) , KIKTA
Walk , MANI
Wall (in house) , TITAHEPIYA
Wall , ACAN GLASKE
Wander , NUNI
Wandering , WACIGNUNI
Want , CI
War party , OZUYE
War stories , WAKTE OGLAKA
War , OKICIZE
Warbler , SITUPIWABLILA
Warbonnet , WAPAHA
Warm , OCOZE
Warmer , KATA
Warn , IWAKTAYE
Wash ,YUJAJA
Washing , WOJAJA
Wasp ,WICAYAZIPA
Waste ,YUTAGNISNI
Wastebasket , OWAIHPAYE
Wasteful ,IGLUWAHPANICA
Watch out! , WAKTA YO
Watch ,AWAYAYE
Water current , MNI ITACA
Water ,MNI
Watering ,MNIAYUSLI
Watermelon , SPASNIYUTAPI
Waterpump , MNI IPATAZA
Wave , NAPE KICOZE
Waves (water) , MNI KAKIPE HAHA
Wavy hair , PAHINA MNIMNIZA
Wavy , MNIMNIZA
Wax , CASISLOYAPI
Way of life , WICA O UYE
Way ,LECETU
Ways (in those) ,HECEKCEL
We , UNKIS
Weak-mind , TAWACIPAPALA
Weak ,HUNKESNI
Weakling ,WASAKE SNI
Wealth ,WIJICA
Wealthy , JICAPI
Wear and tear , TANNI
Wear own warbonnet , WAPAHA KITU
Wear , UN
Weary , CATE IHAKE
Weasel , ITUKASA
Wedge , ICASLECE
Wednesday , APETU YAMNI
Weeding ,WAKAGMIPI
Weeds , CAHLOGA
Week ,OKO WAJI
Weep , CEYE
Weight , KEYUTAPI
Well (in health) , ZANIYA
Well (make people) , WAPIYA
Well now! , EYA
Well water , MNI CAPI
Well so , ISKA
Went , IYAYE
West , WIYOHPE YATA
Wet ,SPAYE
What do you mean! , TAKU YAKA
What might be , HECI
What ,TAKU
Whatever (in any manner) ,TUKTOGNA KE CEYAS
Whatever ,TAKU KEEYAS
Wheat , AGUYAPI SU
Wheel , HUGMIYA
When- in the past , K U HEHA
When , TOHA
Whence , TOKIYA TAHA
Whenever , TOHUNTU KEYAS
Where ,TUKTEL
Whether , HECI
Whetstone , MIYOGLI
Which , TUKTE
While , ICUHA
Whip , ICAPSITE
Whippoorwill , PAKOSKALA
Whirl , KAHOMNI
Whirlwind , WAMNIYOMNI
Whiskey , MNI WAKA
Whistle (human) , JOPI
Whistle , WAYAJOPI
Whistling ,JOLPWAPI
White person , WASICU
White river , MAKIZITA WAKPA
White , SKA
Whiteman (to make oneself like a) , IGLUWASICU
Whiteman's world (in the) , WASICULA EKTA
Whitetail deer , SITEHASKA
Who ,TUWE
Whoever , TUWECA
Whole , ATA
Wholly , ATAYA
Whom , TOWEPI
Why , TAKUWE
Wicked ,SICA
Wicked ,WITKO TKOKE
Wickedness , WOWITKO OJULA
Wide , OTANKAYA
Widow , WIWAZICA
Wife (to have a) , WIYA WA KICI U
Wife , TAWICU
Wild ,WATOGLA
Wilderness , MAKOSKANL
Wildrose , UZIZITKA
Will ,TAWACI
Willing , TAWATELYAPI
Willow tree , CASASA
Window ,OJAJA GLEPI
Windpipe (throat) , GLOGLOSKA
Wine , MNISA
Wing , HUPAHU
Winnebago , HOTAKE
Winter , WANIYETU
Wipe ,PAKITE
Wisdom , WOKSAPE
Wise , PKSAPE
Wisely , KSABYAHAN
With , KICI
Wither , SNIJE
Within , IMAHEL
Without penetrating , OSNIYAKEL
Without , COLA
Wolf howl , SUGMANITU HOTA I
Wolf , SUMANITU TAKA
Woman , WIYA
Womb ,TAMNI
Women , WIYA PI
Wonderful , WO ITOPE
Wood , CA
Woodcock , KAKECA
Woodduck ,SKISKA
Woodpecker(redheaded) , WAGNUKA
Woodpecker , CAKATOTOLA
Woodpile , CA GLEPI
Words , WICO IYE
Work ,WOWASIECO
walk     mani
westward     wiohpeyata
warm     kata
warrior     akicita
water     mni
west     wiohpeya
white     ska
white Person     wacicu
wind     tate
wind     tate
winter     waniyetu
woman     wiyan
wood     ca
work     wowasi
wrap     yuwi

X

Y
yawn     iyoya
yes     han (man)     toi (woman)
yoke     canglakinyan
you     nis     niye
young     ojilaka
Yawn , IYOYA
Year, OMAKA
Yell , PAN
Yelling (to be) , AKIS AS A
Yellow , ZI
Yes , HA
Yesterday , HTALEHA
Yet , NAHO HCI
Yonder , KAKIYA
You , NIYE
Young animal , CICALA
Young girl , WICICALA
Young man , KOSKALAKA
Young woman , WIKOSKALAKA
Young , TECA
Youngest , HAKAKTA

White Buffalo Calf Woman, Degonawida, Pocahontas, John Smith, Iroquois

noreply@blogger.com (White Buffalo Calf Woman) — Sun, 28 Feb 2016 17:34:00 -0800

Tara: And then it caused this scene to change and we went back to a very important time in our history and there we stopped [with] the Iroquois and we were sitting with Pocahontas and Degonawida http://en.wikipedia.org/wiki/Great_Peacemaker and John Smith and White Buffalo Calf Woman http://white-buffalo-calf-woman.blogspot.com and https://en.wikipedia.org/wiki/White_Buffalo_Calf_Woman .

reposted from http://www.ashtarontheroad.com/tara-rama-report-4-28-15.html

Tara&Rama Report 4-28-15

Rama & Tara: Greetings!

Tara: Everyone! Thank you for all of that which you have done to stick together here because it’s on every level that we are changing everything. And just know that the smallest little assistance that we each give in thought, word or deed is magnified millions and trillions-fold, right now.

Rama: Yeah.

Tara: The nature of the energy is rising and also the speeding up of time. On Thursday is Beltane http://www.witchvox.com/va/dt_va.html?a=usma&c=holidays&id=2765. It’s celebrated on the 30th and sometimes on the 1st. And Beltane is an Irish-Scottish-Celtic..

Rama: It’s the crack between the two…

Tara: It’s the crack between the two worlds and it’s the power of the wiccan magic too. And what it is doing is, it’s midway between Spring and the beginning of Summer, so we are making another quantum leap and it’s also a period where we are entering into Wesak energies of Buddha’s birthday coming up here on the 3rd of May.

And Lady Di and Dodi called Rama last Thursday and said: “We are on our way up on our camels. We’re going to Wesak Valley http://www.wesakfilm.com/story-01.asp; we are going to spend the whole month there and meditating and praying with the Sherpas (Tara is laughing) and smelling like a camel.”

I just want you to know that the energies of their presence are with us. And they always come to these calls. I don’t know what kind of technology they’ve got with them with their camels but I just wanted to set the stage there.

Along with all this Celtic wisdom, there was an article called “How the Bible is an Irish Book http://cosmicgaia.com/montagues-message-sunday-26-april-2015/ Altered and Adapted by the British-Roman Translators.”

Rama: Yeah.

Tara: This is a very powerful statement, and it really doesn’t change anything except that we are grasping the concept which I think is iterated by Yeshu when he said; he didn’t say “I’m the way”, he said “This is the way.” This is THE way.” And by your example shall you become known.” So what he was doing is demonstrating the Office of the Christ. And so that was the incarnation where he took on the commitment of a very High Initiate to follow the ways of the teachings of the Sananda Kumara light, if you will. And so the Irish brought religion and stabilization to Egypt - it’s not the other way around. And that religion was Sun worship and if you can look today at what we’re going through here, religion is not those things, you know, the ideologies which are incorrect basically, and that the religion at its highest point of light would be the Sun worship, if you will, look at the sun as the sun comes up, look at the sun as the sun goes down.

And so the word Jew is derived from an idiomatic Irish word meaning, it’s spelled I-U-D-H or sometimes spelled Y-U-D-H and then there is a word that the Irish say ‘Yeshu’ because there is no J in the Irish language or in the Hebrew language for that matter. And there is a reason for that because when you go back in the history the true Hebrews were the Irish. Only they were Black Irish at that origin. And in this country the Cherokee are called the Black Irish; they come from that same background. See, this is a lot of stuff that is part of what's happening – we’re in a new cycle - literally. And so without getting overwhelmed with all of these the new beginnings are demonstrative in a little story that Rama has to tell you today. So all right, Rama.

Rama: I went up on mountains here and I ran into my friend Crazy Steve, I call him. He's the one who's friends with Professor Nicodemus. Well today, this guy that travels around the Southwest and he’s been to California, he’s been to Mount Shasta; he has this gypsy wagon that’s pulled by three horses and a goat. And he calls himself Doctor West and he got introduced to me today by Crazy Steve and..

Tara: and who’s Crazy Steve?

Rama: Crazy Steve is the guy who lives out of this storage shelter, so to speak, simply because he’s not from Earth, and he’s been up and down all around. And….

Tara: And he’s been living there in that storage shelter with another character for how many years?

Rama: Maybe 20 years now…

Tara: Is that all?

Rama: Yeah…

Tara: You’ve been saying that for a long time…

Rama: Maybe it’s 30 by this time.

Tara: I’m pretty sure you’re right.

Rama: Yeah, he’s got treasures in there that are like, it’s like going to visit a combination of Master Yoda and I will just say Dr. Oz, the real Dr. Oz from the island of O-Z…

Tara: (giggling)

Rama: And he had this sphere today that is almost as large as this lamp that we have.

Tara: Well his friend did, Dr. West.

Rama: Dr. West. First, he, you know..

Tara: …and Dr. West is the one with the gypsy wagon and two or three horses and a goat.

Rama:…that’s right..

Tara: …and they were all up there on the mountain as you ran into them when you went up there.

Rama: Yeah, and he actually looked into this sphere and…

Tara: It was about a foot and a half in diameter.

Rama: A quartz crystal sphere, and I was sort of hesitant to touch it. He said: “Go ahead, touch it, dude.” So I finally touched it, and the scene lit up and, go on with the story there…

Tara: OK, Rama hesitated first and said, What’s gonna happen if I touch it? He said: “Don’t worry about it - you are not going to turn into a pumpkin or anything else weird.”

Rama: Right.

Tara: He touched it and then it lit up, and then there was a scene with a man dressed like a hermit and in the Tarot, The Hermit is the card for Lord Kuthumi.

Rama: Yeah.

Tara: So, it was a big clue there…and, anyway, in the scene inside the crystal sphere with the hermit, he was holding a sphere as well, and he was up at the top of the mountaintop and in the card of the Tarot card, the hermit is the at the top of the precipice of the mountain and he’s shining the Light onto the world and another definition is Nirvana, if you will. So this is all kind of a metaphoric story, if you will - we’re all at the mountain top and we are the Light at the top of the mountain and we’re shining that. In this case it’s with the sphere doing that. And that relates to these Gem spheres that we had which had hydrogen inside. And the sun is made out of these plasma molecules and we understand that the hydrogen also now manifests as helium coming out from the sun. The sun is not hot.

Rama: No.

Tara: But it still emanates that light which lights our whole beings up and gives us life. OK, so, the thing is that, as Lord Kuthumi, the hermit, was holding the sphere up shining the light at the top of the mountain, a meteorite merged, came through the sky inside there in the scene, and merged with the sphere.

Rama: Yeah.

Tara: And then it caused this scene to change and we went back to a very important time in our history and there we stopped [with] the Iroquois and we were sitting with Pocahontas and Degonawida http://en.wikipedia.org/wiki/Great_Peacemaker and John Smith and White Buffalo Calf Woman.

Rama: They were in a longhouse.

Tara: Yes, they were in a longhouse and that goes together with, Penny sent us a little article and it’s called “Atlantis Power Grid” And we’ve spoken about that before and we’re already told that that Power Grid is active and this is the 13th point http://www.world-mysteries.com/newgw/doug_atlantis_pg.htm on the planet; it’s up there, like mid-central on the border between Alberta and Manitoba, yes. And there are these copper-colored mountains and when you fly over this grid point, there is a complete face of a Native American Indian with his full headdress and it’s all in copper, Everyone. And that’s the final grid point, where we don’t need to make any more things. And that means that the whole thing that Atlantis did where they didn't make solar panels, they didn't make windmills, they just activated this grid and there are these huge megalithic stones in this grid pattern too. And they are stone people.

Rama: Yeah.

Tara: They have a sentient soul, and they are there for us as we are ready now for some enlightenment. So then Deganawida touched the Great Law, which is the document that the Declaration of Independence was written in the Iroquois language originally in 1774, by this great law. So Rama is going to look it up to see if we can find it on the internet; we know it, we have a book and we can read it sometime. Nonetheless that Great Law, the letters lit up when Deganawida..

Rama: They lit up like gold, like the sun...

Tara: Yeah, when Deganawida read it. Deganawida is an incarnation of Sananda Kumara, so I remind everybody that Great White Buffalo Calf Woman is his twin flame in the West. OK, so then the sphere went dark and everybody found themselves back on the covered wagon with Crazy Steve and Dr. West. And everything was, you know, very fresh in everybody’s mind and Rama just looked up and said: “Now what?” And then they all heard this voice that said: “The Great Law is being put into effect now.”

Rama: Yeah.

Tara: And don’t ask me what NOW means. (laughing)

Rama: No..

Tara: I’m just going to say that never mind Benjamin Fulford. I just want everybody to get that he’s not working for the Light. And the fact of the matter is two weeks ago on Saturday, the West, the United States did go bankrupt. They are playing shenanigans trying to fudge around with the accounting records to delay the inevitable, you might say. Remember who we are. And Greece is, you know, on delay and what’s going on with Greece keeps the EU still on the board. But default is the ultimate demise.

And then you asked the question, why is Barack continuously pushing the fast tracking http://www.nytimes.com/2015/04/17/business/obama-trade-legislation-fast-track-authority-trans-pacific-partnership.html?_r=0 [of the Trans Pacific Partnership]? I want to remind you, and the King of Swords, Tom the Cat, all the folks, Larry, Curley and Mo said, ‘He has got the goods on everybody that’s pushing that fast track.’ All these Cabal are doing are trying to create, just like Benjamin Fulford said, the new financial system - but it’s not NESARA!

Rama: No.

Tara: It’s their, you know, cover-up again of trying to pull the wool over the wise men’s hearts. You can’t do it. It’s not possible. Love is all there is. And the national debt is not owed by Americans. It’s owed by all that which has been untrue to the Light. NESARA now, Everyone! And we pass this talking stick back to you, Everybody. And ET go home – we’re all here now.

Transcription by Adriana. www.AshtarontheRoad.com

Why White Buffalo Calf Woman, Suzanne Dupree/Looking Back Woman Is Targeted For Death

noreply@blogger.com (White Buffalo Calf Woman) — Sun, 28 Feb 2016 17:09:00 -0800

Why White Buffalo Calf Woman Suzanne Dupree/Looking Back Woman Is Targeted For Death

reposted from https://richardboydenreport.wordpress.com/2016/02/09/why-white-buffalo-calf-woman-suzanne-dupreelooking-back-woman-is-targeted-for-death/

February 9, 2016 5:09 pm /

For those who deny or slander and lie about who Suzanne Dupree/Looking Back Woman and or believe those lies as they flow from the murderous lying mouths of any and all connected to the American Indian Movement or outside of it who are trying to kill her…this is for you!
Her “Blood/Spiritual” Roots/Genealogy from Suzanne Dupree/Looking Back Woman.
“Mary Good Elk Woman, Sitting Bulls Sister, Henry Makes Room Sr wife, later married Old Fred, mother of Joseph White Bull (who killed Custer), mother to Makes Room JR Fred adopted when he married Mary. Both White Bull & Makes Room JR father was a Scalp Shirt Man/Hereditary Chief Minneconjou Teton, Makes Room Sr who also fathered another son from Sitting Bulls Hunkpapa Tetons, One Bull.

These are my/Looking Back Woman’s Teton Ancestors.

Fred & Mary with their family/Teton relatives of Mary saved the last of the BUFFALO from extinction so the Legacy of White BUFFALO Calf Pipe Woman (Whope)& the Pte Hincala Cannunpa Kin/Calf Pipe would continue & the prophecy of WBCPW return to the people would be fulfilled for future generations & all of mankind regardless of race, creed, color, gender or blood quantum.”

Truth as verified and revealed in the realms of time by Wakan Tanka…Tunkasila…Wanikiya…to those who receive that truth and represent Him will be attacked by those who represent the “Trickster” sitting on the throne of pure evil…even hell itself. The “Truth Carrier” will personally be targeted by the Tricksters “Frauds” in the name of their lies and attempts to murder this messenger of the truth.

So it is with Looking Back Woman…Suzanne Durpree…the White Buffalo Pipe Carrier. At at the tender age of 17 was brutally raped by American Indian Movement ICON Russell Means and in the presence of Co-Founder of this documented animated by Satan collective of raping murdering pedophiles Dennis Banks and 17 others.

Being fully aware of the truth of her calling and the fact that Frank Fools Crow and REAL Holy Men that she was chosen to receive the White Buffalo Calf Pipe…their “pogrom” of death targeting her began.

In Suzanne Drupree’s/Looking Back Woman own words she shares what the American Indian Movement and Russell Means did to her…

“I wondered how I would feel this day, since I was 17 and was raped by Means https://jpwade.wordpress.com/2012/07/05/the-legacy-of-pedophile-warriors/ while he was on the Trail Of Broken Treaties in 1972 with his AIM Boyz,…(they… all so entranced by what Means projected, but never really was).

Manipulated into going against everything their Lakota parents and grandparents had taught them, so strong was the hold upon the very young Lakota AIM followers & members….

I always wanted to know if it was Means idea of my rape, while he was in the middle of his Sun Dance commitment at Ceremonial Chief and Holy Man https://jpwade.wordpress.com/2012/06/02/heyoka-magazine-2006-looking-back-woman-interview-part-one-updated/, Frank Fools Crows https://jpwade.wordpress.com/2012/06/02/heyoka-magazine-2006-looking-back-woman-interview-part-one-updated/ altar…dancing right next to my Father, Professor Calvin Dupree or was it his Government handlers? https://jpwade.wordpress.com/2012/05/04/if-you-tolerate-this-then-your-children-will-be-next/

What a coincidence that Adrienne Riegert http://www.facebook.com/adrienneann, granddaughter of Wilbur A. Riegert, curator of the WK Museum in 1973 http://www.facebook.com/permalink.php?story_fbid=218401414930336&id=362949370395312 , & also the former allotment agent at Cheyennne River in the 1930′s, whos books… I am a Sioux, & Quest for the Pipe of the Sioux, As Viewed From WK, which was one of the targets during the Seige of WK by AIM and which truth was suppressed by academia and nearly destroyed at WK ’73 http://www.facebook.com/permalink.php?story_fbid=365644900125759&id=362949370395312.

That Adrienne and I would both be raped by AIM within a span of a year… Two 1st Nations women of the future, who held the key to the truth…about the Pte Hincala Cannunpa Kin, because it was something both of us as children were taught….the truth pertaining to the White Buffalo Calf Pipe . https://jpwade.wordpress.com/2012/06/14/marie-elk-head-fiddler-the-arvol-looking-horse-lie/

The master manipulator is gone and now we all look forward to a more positive future, as the Old AIM guard with their violence, abuse, drugs, lies, theft of Lakota ceremony https://jpwade.wordpress.com/2012/06/23/the-aftermath-of-aim-40-years-later/, and self-serving propaganda fade away…

Hopefully, the AIM legacy left behind… is one we can over come, not just for the Lakota, but.. the overall culturally negative effect https://jpwade.wordpress.com/2012/06/23/the-aftermath-of-aim-40-years-later/ the greatest hoax in history (AIM) has had on all of mankind.
Pilamayaye yelo, Wakan Tanka”.

For Suzanne Dupree to be targeted for death spiritual and physical by those owned and protected by the Devil and his cadre is a compliment. They did it to not only to Crazy Horse and Sitting Bull among others of “their own”, but to the First Sun Dancer http://richardboyden.com/he_walked_the_americas__a_story_.htm …Wanikiya…even Jesus who walked among his people on this His land before the Europeans, “Christians”, Mormons, Catholics, etc. “discovered” Turtle Island…a land decreed by Him to be given to His people as recorded in the His own words.

The most infamous words of spiritual denial that justify the rapes and murders of innocents by the American Indian Movement and their “followers/supporters” come from the mouth of the former Chairman of the American Indian Movement during the most murderous time of it’s history, 1973-1979, the infamous AIM “PornoProphet’ and pathological liar John Trudell…who stated in his “Coyote Logic” wisdom…

“It’s like this whole concept of sin, guilt, and shame…it’s all bullshit. It’s an external programming put inside of us. What we are is just natural human beings, natural human beings when we are honest with ourselves, when we tell ourselves the truth and act accordingly to that honesty…doing the best we can with the best we have and understand the power that is in that…”

So who or what inspired the “natural humanness” of the American Indian Movement members to murder and rape as “natural human beings”. The Creator…Wakan Tanka? Tunkasila? Wanikiya?
No… because those the Creator chose to represent Him were recipients of His OWN personal “external programming” as His people the Teton Nation and who He inspired to fight against their White enemies. So it has to be asked what was the spiritual source of those who betrayed Crazy Horse and Sitting Bull…even by their own people…if it was not same “spiritual source” that inspired the Whites to murder First Nations people?

The Creator did not inspire Crazy Horse or Sitting Bull to rape and murder First Nations women and children as the glorified members/leaders/founders of the American Indian Movement…Dennis Banks, John Trudell, Russell Means, David Hill, Carter Camp, Clyde and Vern Bellecourt to name a few who have been documented to be the criminals and under the watchful and protective eyes of the FBI/United States Government and who gave each a free out of jail pass as provided by their “Syrian Sioux” handler and “Allah is god Father” former South Dakota Senator James Abourezk who is a Indian Hater extraordinaire!

The Creator was not the source of those acts of butchery at Wounded Knee in 1973 where innocents were raped and murdered and buried never to be seen or heard of again complements of the The American Indian Movement Tribe of “Natural Born Killers” who according to the “Coyote Logic” of their “WannabeWarrior” John Trudell…committing murder and raping women was acceptable because that is acting in the honesty and the power of the truth we tell ourselves and that is our power of being a natural human being!

No better definition to understand the diabolical history of the American Indian Movement could be presented then by one who dedicated his life to protecting his brotherhood of raping murdering pedophiles, was blasphemous to use the name of Crazy Horse and was rewarded by the Creator with “Karma Kancer” as a precursor for his “my ride is here” taking him to the Lake of Fire where “murderers” reside.

So it has been with Suzanne Dupree who being chosen by the Creator Himself to represent Him as the White Buffalo Calf woman that she was chosen by the American Indian Movement using Russell Means who was inspired by the same spiritual source of this “natural act of a natural human being” to be raped. In raping her, Means both revealed and demonstrated the true spirituality of the American Indian Movement. She needs to know as does everyone who suffers at the hands of these demons in the flesh, that she is in good company for these same “Sons and Daughters of Perdition” would of murdered both Crazy Horse and Sitting Bull.

For anyone to uphold, represent, and deny the acts of rape and murder committed by the American Indian Movement is to qualify for being in the company of the “Liar and Murderer From The Beginning” in the “Lake Of Fire And Brimstone” in the Spirit World and where John Trudell, Russell Means, Vern Bellecourt, Carter Camp now resides with soon to follow James Abourezk, Charlie Abourezk, Dennis Banks, Clyde Bellecourt, Judge Davis, Bruce Ellison and any and all other “compliciters” in the crimes of murder by the American Indian Movement.

Suzanne Dupree…Looking Back Woman has experienced the “Coyote Logic” NOT of the the Creator which Trudell and the American Indian Movement represent to this day as promoted and exemplified as “natural human beings” devoid of any “guilt, sin, and blame” for any and all acts of rape and murder as inspired by their “external programmer” using the words of Jesus Himself…”Your father is the devil”
.
As Jesus said…”Fear not he who can kill the body…rather fear Him who can not only kill your body but cast your soul into hell”!

So it is…so shall it be for those guilty of the rape and murder of innocents no matter who they think they are and in their “external programming” by the devil and who has deceived YOU into believing you will not be held accountable in the realms of eternity for your acts of evil in the realms of time. Your reality check will be immediately experienced when your spirit leaves your dead body upon the death of and your never to die spirit comes before Almighty God to be be judged!

~~~~~~~~~~~~~~~~

American Indian Movement Ethics Inspired By The Devil Himself

https://richardboydenreport.wordpress.com/2015/12/10/american-indian-movement-ethics-inspired-by-the-devil-himself/

December 10, 2015 3:20 pm /

Obituary for John Trudell Dead From Creator Allowed “Karma Kancer!”

https://richardboydenreport.wordpress.com/2015/12/27/obituary-for-john-trudell-dead-from-creator-allowed-karma-cancer-2/

What You Never Wanted To Know About The American Indian Movement And Would Never Ask!

Lesson number 1 on AIM ethics. Once a con always a con.

Never forget the American Indian Tribal Warrior legacy is primarily a Tribal concern. There are specific designated Tribal Warriors of their Tribal group and there are running wolves that have no master or set of laws anyone can ever try to understand. Its a code that runs with the situation that is at hand.
Women never attempt to run with the big dogs. There is concern for her safety and continued survival. Normally, men prefer she understand the mans world is a place setup with challenges, battles and your death can be very quick if you place yourself in that situation. Their way can disappear as swiftly as the morning fog when the sun comes out and there is little chance their passing will ever be known. Unless you believe in medicine people able to track you should you not return from your journey. The men’s way is not a place for women, elders and children. Otherwise, They have to learn to negotiate the survival skills necessary in a world made by and maintained for men at war, or die trying.
Equality has no place in the men’s world. You are what you make yourself. Then you can assume your place among the gathered men or walk away into ridicule and cowardice. If by chance she holds her stand and survives the challenges? She will be a Warrior Woman who stands out among the men of this world from that point on. Equality is hers to give and take. She can tell the assembled men, I want to disappear, and they will comply. Her frail helpless woman nature is dead as she calmly contemplates the halls of challenge, battle and proven deeds among the men of this world. If she made it that far? She can certainly stage a disappearing act with help from her running operatives.
Unless the running wolves think otherwise and tear her illusion to pieces and have no emotions about her demise. plain and simple premeditated murder..32 years later we see some startling hidden truths and some big time liars. Leonard Peltier, Dennis Banks, Ron Petite, Marlon Brando, George Mitchell, Lee Brightman, Clyde Bellecourt, Russell Means, Tim Lamewoman, Angel Riveria, Richard Mohawk, William Means, Kenny Kane, Richard Marshall, Ted Means, John Trudell, Eddie Benai, Robert Robideau, Dino Butler, Bruce Ellison, Ken Tilsen, David Hill, Richard Moves Camp, Charlie Chips, Leonard Crow Dog, Wallace Blackelk, Paul Sky Horse, John Steward, carter camp, Frank Black Elk, Vernon Bellecourt, Mommar Khadafi, Lenny Foster, Douglass Durham, Ben Morning Gun, Stanley bellrock, John Graham, Arlo Looking Cloud, Arvol Looking Horse, Caesar Chavez, Corky Gonzales, Ernesto Vijil, Tish-Guy, Antonio Gonzales, Rod Skenedore, Sylvester smells, John Thomas, Frank Black Horse, Russell Redner, Ernie Peters, Kenny Loud Hawk, buddy redbow, Frank Dillon, Larry Anderson, William Wahpapah, Floyd Westerman, Cris Westerman, Russell Forrester, Mike Anderson, Eddie Cardinal, Norman brown, 4780 other AIM associate aliases, the Chippewa’s Great Manitou and midewin windigo, the Lakota’s Tunkasila and White Buffalo Calf Maiden, all believed Anna Mae Aquash worked in some capacity as either a federal informant or operative.
Many Ceremonies were held by crow dog, Wallace blackelk and Charlie chips that indicated they were right. Eddie Banai, Vernon Bellecourt and crew held ceremonies that also said Anna Mae Aquash was a
federal informant. No where in the AIMSTER_GANGSTER roster do you find women listed. Women were basic sex providers and the people who did the cooking and cleaning. Sometimes they were allowed to type the great words and wisdoms of the male leaders, or still, even count the free money pouring into the AIM-IITC funds from concerned global advocates of human rights and dignity.
Back in 1968-1975, all these men were riding the AIMSTER_GANGSTER bandwagon of global fame and stuck together like maggots on a side of 3 day old beef in the hot sun. Vernon bellecourt states, he was the little strong donkey who was pulling this little BAND WAGON of funsters and new age “wannabee American Indians” straight into backwoods country indianism to battle the evil united states of America government and citizens. The longevity of AIM-IITC was exactly 7 years running. which was reorganized by Vernon bellecourt from a grass level commitment into a incorporated legal entity bound by regular business directorship and profit sharing abilities. Vernon bellecourt self-appointed and designated himself into the following “AIM-IITC” positions; director, security chief, elder, spokesman, public relation officer, accountant, trustee, spiritual leader and original founder of AIM-IITC.
They all knew the game plan and how they were to play it. Some thing about a former Federal Agent, turned against the United States Government, showing the AIM-IITC crew how to work around the SOP (standard operating procedures) of any Federal Law Enforcement and really do some thing great for the Indian people. No one ever knew who this “former agent” was and even today, there is no word that
he, or she, ever existed.
After, several out-in-the-open killings, including federal agents and operatives, the AIMSTER_GANGSTER brotherhood went into a immediate preplanned dummy-the-hell-up reorganization mode. WHY? Their names and way of life would be exposed as fraudulent if their criminal acts were exposed to the public and they would no longer be warriors of the people but the evidence, you give a fool a little authority and free money? They turn into Jesus Christ rambos. It was not outside their working AIM-IITC policy to give up lesser AIM-IITC members or associates to federal prosecution, long as they weren’t the people who went to prison or had to stand accountable for any AIM-IITC events that challenged their content of character and position within any AIM-IITC events.
The volatile and exterminating situation on the Pine Ridge Federal Reservation was such a place where pre-planned murder could occur and it was well within the global accepted norms of the political and sub-killing fields of America. no one would ever know what happened since federal forces were in the area to “sustain, interrogate, document and provide” necessary information of what occurred on the Pine Ridge Indian Reservation according to their SOP’S and directives from the chain of command coming straight from the United States Governmental leaders.
They all knew someone had made a big mistake when the spirits wouldn’t work for them anymore or the “former federal agents'” inside knowledge” of the FBI Bureau was misinformed. Then it became thee biggest conspiracy for them to hide their knowledge of nasty deadly deeds done, to, for and on behalf of the American Indian, and Canadian first nations, and also attempt to blame, or supplant the idea, the FBI or some other United States government agency responsibility for those acts. They were running under FBI cloning and directives, which made it a simple matter of “playing dumb reservation Indian” and any documented subversive activity was explainable.
That’s the dumbest dayum excuse but it worked for 39 years. Maybe the old swift Indian magic isn’t gone after all, or the “former federal agent” mentioned as being relative in AIM-IITC secret “hidden” directorship, is still alive and well. Whether, it is a male or female, wasn’t really explicitly mentioned but it was mentioned, they formerly held a valid working federal agent badge and credentials. They could disappear in front of you and there wasn’t a thing you could do about it.
BTW? Who is Robert Brancombe? Is his wife really a working Federal Agent for the united states government? Someone among them who had considerable influence, or affluence, was able to control and programmed their loyalty and allegiance to a dangerous level of complicity.
They were extremely frightened, instigated by Vernon bellecourt via Leonard peltier, Anna Mae Aquash would reveal the hidden secrets of the American Indian movement’s non-Indian personnel directors and financiers, active criminal histories, secret off-shore financial accounts and long standing male-orientated prison oligarchy leadership inclusive to only 3 people. Vernon Bellecourt, Clyde Bellecourt and Dennis Banks. Eddie banai and George Michel were not fighters or street brawlers. They had some instance of decency left in their minds when they interacted with people. Russell Means and john trudell were puppets on a string of unlimited marijuana supplies, cocaine, free AIM-IITC donated monies, motels, women and unlimited AIM press conference benefits.
The AIM leadership had no control over Anna Mae Aquash or her views for the real legacy of the north American Indian people and the facts she did what she could to make the American Indian people stand out as special people. She was an expert in making ribbon shirts to give to the AIM-IITC leaders, braiding their hair and promoting her “t.r.i.b.e” primary directives to teach the American Indian children about the promise of a good life. She firmly believed and lived, American Indians are not second class people.
They were primarily interested in self-orientated financial gains, fame and not actually aware of the magnitude of the real destiny of the north American Indian people. It was a reality far beyond their ignorant knowledge and comprehension. They were oblivious to the extent of representation for north American Indian integrity heading boldly into the 21st century global politics of United States exploitation for the much needed minerals and resources sitting smack dab on Indian reservations.
Every legal issue on American soil always has a pro and con duality. Both sides would receive and use a lot of federal tax payers dollars and donations. In the end, the issue is decided and life goes on till the next legal issue arises.
Was it in Anna Mae Aquash’s own self-destiny to help the Indian fight for their freedom and rights? She came from the Canadian Nova Scotia Micmacs into the United States to do her part in reconnecting with our Indian nationhood’s broken spirit. she knew where all this Indian activism was going and how important it was to do what was right for the coming generations of Indian people. Whether she was recruited as a federal informant in Boston, or not, isn’t apparent but her former husband, Jake Maloney, has nothing to say about the matter except he’s a karate expert and “some times” works as a law officer. Anna Mae Aquash’s daughter is also a law officer. She thought she was among family in the American Indian movement. She walked blindly into the criminal world of “wanna-bee Indians” trying to stay out of prison and openly exploiting the frail American Indian identity, sovereignty and integrity with a big freaking chip on their shoulder. She was far from the raggedy-ass Indian village she was looking for.
When Federal agent David price exclaimed to Anna Mae Aquash, “we’ve been looking all over for you”. At this time there were also 2 other AnnaMaeAquashs’ running around in American Indian country. now? Which one is the real Anna Mae Aquash we are all believing is the ” murdered woman of innocent circumstances “?
Anna Mae Aquash was present when Ray Robinson was murdered in Wounded Knee, South Dakota and probably even helped dig the grave to bury his body with a golf club. One of the “bunkers” was eventually designated as not “worthy” and made into a garbage pit specifically for burning whatever was thought of as “bullshit”. a mister ray Robinson’s majestic sacred burial pit. Direct connection of Wounded Knee AIM leaders “offing and burying” Ray Robinson has been expressed by Wounded Knee Veterans. A AIM-IITC security dude who popped the nigger in the knee commanded via Dennis banks. which wounded knee veterans say eventually walked in and “offed” the “fucking nigger” himself, after “the nigger wouldn’t behave his fucking mouth or face”, talking that he worked for the federal government and he could arrest them. Which must have impressed Anna Mae Aquash.
However, substantiating the statements of those knowledgeable Veterans is another impossible story in the Anna Mae Aquash versus the AIM-IITC saga. Its safe to say, the majority of reservation American Indians are extremely afraid of law enforcement association. In the American Indian movement was a vicious hatred and strong dislike for white Americans and especially African Americans. (except for the several white women inside of wounded knee that were eventually designated as “independent Oglalla nation” citizens by Dennis Banks.
Dennis banks could sure hand out citizenships to 13 year old white women in wounded knee. he was dayum good at that) When you’re a leader in the AIM-IITC, you can make such designations. whatever you ordered was accepted or be ostracized from AIM-IITC as a “fed” or even worse, ” goon apple”. Double whammy bad jacket!
Everyone who has implicated Dennis Banks or Vernon Bellecourt as cold blooded killers always end up dead shortly thereafter. Dino Butler could reveal who killed Joe Stunts but he is mortally scared too. His explanation is simple. Lil Jo was gunned down by unknown federal force’s bullets. He is extremely agitated when asked to reveal details about any AIM-IITC events. After several authors and Indian news paper syndicated writers mentioning his name affixed to certain AIM-IITC events…he has become enraged and sought them out for “private talks” to straighten out the matter. He has openly spoke many times of certain people “putting him or his family in danger” and has gone out to verbally confront and
threaten those people. like he did when he went after Douglas Durham, Anna Mae Aquash and several other low-profile AIM-IITC full blood Indians that questioned his “indianness” or that of the “bellecourt crew”.
Why? Dino knows how his running associates think and act. He will be allowed to remain alive for as long as he can keep his mouth shut and continue to give the designated explanation he has been mind programmed to repeat. like a talking parrot. Rattle his cage and he will respond with what he’s been mind programmed to say when you prompt him with questions or “interrogational inquiries”. Dino will never tell what he knows since his mind is totally institutionalized by “an unknown” influence that you have to look deeply to perceive.
He has over 28 years of incarcerated history and his name “psycho” isn’t just a tag but a working experience for those on the receiving end of his rage. “lil jo” actually was considered (by members of the west coast AIM crew) a “possible federal informant” as stipulated by none other then Leonard Peltier, his bad-ass self. Dino knows this! The prison ethics to play you enemies close at hand was a way of life for them and when it was right; neutralize, punk them out or kill them. It was a matter of finding the right place, timing and situation to handle their dirty baggage.
Using LSD as a mind altering substance was one of their main stages of allegiance and causing amnesia in wayward wanna bee AIM-IITC workers or supporters. Leonard Peltier largely claims to have a “unique psychic ability” to connect with and expose all known and unknown federal operatives or informers by simply looking at them. Like how gay people look at each other and know they’re both
gay. People who know each other in certain choice of clothes, words, character, circumstances and previous life experiences. You had to have been a federal informant to know and recognize another federal informant.
It seems “strange”, lil jo would be the only AIM warrior killed wearing a green fatigue coat stenciled “FBI” on the front right pocket, shot between the eyes like 2 FBI agents at the same scene. (a big sign to “the boys” he was a “fed”, already dead but staged to look like the Federal forces killed him, and the federal officer who thought he shot him has no clue he’s innocent.) Dino, bob and Leonard all swear it was BIA police Robert Eccoffey that killed lil jo. WHY? Dino, Bob and Leonard should be put on trial for murdering lil jo stuntz. How could they know Robert Eccoffey at this time unless they personally knew Robert Eccoffey and if they were that close to see Robertt Ecoffey shoot lil jo in the head with the downed federal agents hand gun? STRANGE! The federal judge gave them a “not guilty” verdict without this observation!
Later in the future, Anna Mae Aquash gets assassinated and her hands are cut off like the mafia do to their enemies who “rat” on them. Whoever assassinated Anna Mae Aquash from behind was not a rookie and probably has done that very act of murder more then once. Shooting some one behind the head is an act of mercy and means instant death. The west coast crew had a tremendous hatred for known or unknown informants and believed only a bullet between their eyes would stop them from further infiltration of their particular secular AIM group. And it is stipulated, ANNA MAE AQUASH WANTED TO JOIN THEM? BULLSHIT, DON’T BUY INTO THAT CRAP!!! Players are players and suckers are suckers. They like to leave a big trail and it disappears into thin air.
South Dakota’s Governor Bill Janklow had the same remedy for all AIM people. Same mind directive programming. Hmmmm? Attorney Bill Janklow was Dennis bank’s tiospaye (family) back in the rosebud reservation legal training days. Jail house snitches are smart enough to learn informant tactics, get out and stay out by being a part of the low underlings of the ruling politicians or killers but they get their privileges guaranteed for their services.We can see further of this notion later in the dialogue here.
The West Coast AIM crew consisted primarily of John Trudell, Dino Butler, Leonard Peltier and Robert Robideau. Anna Mae Aquash could reveal the sixth person who was with Leonard Peltier, Joe Stuntz, Anna Mae Aquash, Robert Robideau and Dino Butler, when the FBI agents executions occurred on the Jumping Bull Camp. Which is why Theda Clark and Jean Day “explicitly” remember “Anna Mae
Aquash” was in another area (Cedar Rapids, Iowa) with them. AS THEY CLAIM. Anna Mae Aquash is not here to refute those lies. Yet? Jean Day is listed as being at the jumping Bull shoot out list of camp people being there. More smoke to further obscure and lead any inquiries away from the truth. Don’t buy into that either.
Both Jean Day and Theda Clark are directly involved in this “Anna Mae Aquash conspiracy”. They were players of the misinformation and misdirectional AIM-IITC campaign utilized to control and suppress the “Anna Mae Aquash conspiracy”. WHY?
Jean Day was alleged Leonard Peltier’s young 14 year old lolita back in the days. Of course, you know Theda Clarks’ part in all this. Its self explanatory but them AIM-IITC liked young girls and played the elder women as “aunt” or “big sister”. We heard lil jo’s younger brother, Virgil Stuntz, was never that far away as Mike Anderson said. He testified Virgil was not in the area at the time but he could be mistaken? Mike Anderson was 15 and scared out of his life from what had happened and you think he could tell anyone the truth? Later he recanted a lot of his “recollections” of what he “thought he saw” and subsequently tried to live a life of a normal person. It didn’t happened.
So, as it appears, we realize Both Dino Butler and Bob Robideau got away with murder like a Hollywood script. Think about that. Mumia Abu-Jamal, Leonard Peltier and other currently incarcerated law enforcement shooters or killers will never get out of prison and will die incarcerated, but Dino and Bob were special “circumstances” people. wow! Some thing about a mixed Creek-Caucasian Indian woman assisting them in their defense was the key. Is she the “mysterious former federal agent” who can guide a virtual attack thru any law enforcement SOP’s or investigations? You have to wonder?
Douglas Durham dies of cancer and now bob robideau “allegedly” dies of cancer too? strange? both main players in the saga now that the mainstream America human rights and dignity organizations are getting into the hot bed of the AIM-IITC “Anna Mae Quash conspiracy” saga.
Anna Mae Quash helped solicit, account and disburse AIM’s donated funds account’s to the various AIM chapters and supporters. She knew private information to the total of those donated funds and who donated them. Both Vernon Bellecourt and accountant Russell Means were the main men to AIM-IITC’s secret off-shore banking accounts scenario for by-passing, escaping detection and revealing AIM-IITC’s finances to the United States American Government.
Where and why do you think the money laundering program titled, International Indian Treaty Organization, came into operation and what exactly was its real purpose for the American Indian people? Like good business minds will always find a shelter to secretly stash their big bucks and make it look like they’re doing good for the poor people while maintaining a public image they are a shoe-string moms and pops organization. good deception! Entice a few “uncle jos” and some “grandpa chieftains” to hang about and you got a winning combination for a big business to live freely generated from the pity and donations of good hearted people in the world. It doesn’t hurt to drive a old reservation rent-a-wreck also.
Anna Mae Aquash discovered the private lives of the main AIM leaders and how they operated outside the group specific AIM policies and events. Anna Mae Aquash witnessed sexual abuse by those same AIM Leaders and Spiritual Leaders far too often of the young AIM women and Gay men. Anna Mae Aquash had seen the sexual predators, homosexuals and pedophiles within the AIM leadership and they were very frightened of her being privy to their secrets. Common place prison ethics being observed.
Vernon Bellecourt was trying to bury his past as a prison homosexual but some times certain people who investigated him would bring up his sordid past. Since he was sore ass over that part of his life, he often went out of his way to make those people’s lives very miserable and attacked them in many indirect manners accessible to him due to his associates within the real “invisible” leadership of the American Indian Movement. Vernon Bellecourt was able to control the naive grass level people without their knowledge and he was directly behind the attacks or investigations of those people. As long as the grass roots people were told it came from the AIM leadership, they blindly obeyed.
Sitting there as he explained, “yeah, i cant do anything but i guess that’s what we have to do because that’s what they said.” No one ever accepted Vernon Bellecourt as a real serious AIM leader but more like one of the lost causes people. He was too “gay” and played quietly behind the scenes hidden as the evil homosexual master mind who was behind AIM’S “inner circle leaderships'” unrealized subverted activities. which we now see what he really was doing.
Dennis banks was out chasing little girls, Russell, john and Clyde being to busy embezzling locally donated small funds, procuring and using drugs. The AIM-IITC off-shore safe was wide open for sticky fingers. All this content of character openly cloaked behind the seemingly apparent nature, Vernon Bellecourt was a fashionable and very legitimate “hair salon beautician”. Like Richard Simmons turning into son-of-Sam when he wanted too.
This “new” Vernon bellecourt we now see is not the “old” Vernon since he knows he’s too old and could care less about what happened now. He firmly believes he is “the one” to spread the word about Indian genocide. He’s playing the “too old to prosecute Theda Clark and Vernon bellcourt American Indian” card. same old card and same deck. they always forget about the joker in the deck. I remember the joker explained as half crazy and the other 50 %, a flat out fool! they kill people without regard to consequences. John Graham was already “stationed” at the twin cities being Vernon bellecourts body guard or otherwise, being on call.
When Anna Mae Aquash came to assist at the little red school house and is where john graham “allegedly” met Anna Mae Aquash. John Graham was recruited from the Pine ridge crew as a serious man about business he is paid to do. His mother is a pine ridge enrolled Indian. Russell Means doesn’t know this? Which brings up this notion, when did he become a Canadian citizen? that dude has more names than a espanic coming to America. He grew up on the pine ridge reservation. Who the hell is Chris Richards? I bet John Trudell would love to know that. Russell Means doesn’t know this either?
Them Pine Ridge people have more names then the pope has masses to preform.
You will also note no where during all the heavy traffic conflict activism (after the multi-million dollar foreigner countries money donations secretly sequestered in off-shore AIM-IITC bank accounts) does Vernon Bellecourt ever risk being involved in the front line AIM warriors. He is never found within 1200 miles of any actual confrontations of the AIM and the law personnel battle lines. He would appear only when the planned AIM-IITC public relation events was a press conference or a high profile reservation event that had many innocent elders and people attending. He was seriously watching his behind.
Anna Mae Aquash had the primary information to the hundreds of millions of dollars donated by foreign countries to the AIM-IITC funds, and who controlled or assumed those funds. Again it was Vernon Bellecourt at the home office and his inner circle members; Russell Means, Ted Means, William Wahpapah, John Trudell, William Means, Dennis Banks and Clyde Bellecourt receiving stipend monies from those donations.
Carter camp was so brilliantly stupid at this time, he had no clue about this and he was AIM national chairman. With the smaller donated money embezzlement’s: like when Russell Means and his little brother, bill “kill” Means, stole the $68,900.00 that was to finance the Longest Walkers way back home in 1978. Russell snatched the money bag, handed it to lil brother bill. bill ran out of there with it like a professional football fullback clutching the football and making a winning touch down. The AIM leaders laughed about it as they were eating at a fine restaurant nearby the fine motel they were staying while the longest walker crew ate “donated foods” and slept at the green belt park.
They ordered the Longest Walker’s rookie public relations people to solicit more Washington D.C. churches for more donation money to refinance the Longest Walkers journey home to their reservations. Their taunt in the face was they believed white and black America owed the AIM long over-due monies for land rent and restitution, and without “their AIM”? any American Indian activism was non-existent. Pay the AIM or be a active participant on the next AIM project called, the longest swim, which specifically targeted all non-Indians in the united states.
It was funny watching the AIM leaders get all jacked up over control of “the money and the easy babes”. Like 6 caged gorillas fighting over bananas. They readily believed they could use extortion and force to make “white and black America” pay up.
It had been understood Vernon Bellecourt also made a deal with Anna Mae Aquash. So she, and her husband, Neegoshik Aquash, received monthly stipend money payments from the AIM office as directed by Vernon Bellecourt in accordance she would keep her mouth shut about those foreign country donation totals.
Anna Mae Aquash routinely witnessed several AIM leaders meeting with Federal Officers under the excuse they were “Parole Officers” meeting with the AIM leaders who were on “life-long paroles”. HMMMMMM? and they were fighting the United States of America?
Anna Mae Aquash discovered the real informants and federal level operatives within the AIM leadership. Which was a bad thing for her.
Anna Mae Aquash witnessed certain AIM Leaders routinely used donated funds to buy drugs or otherwise, simply embezzle those funds.
Anna Mae Aquash witnessed the private inner ex-convict “AIM leader warrior” circle that had virtual control of anyone who “joined” AIM. (she had a “pretty good” idea it was that way. Put up your dukes or behave.) If you were an ex-felon? You had a much better chance of being a member then a “supporter”. If they thought you would kill on command and hold to prison ethics? You were “in”. As an ex-convict, any federal handler can control you. it was about control. Anna Mae Aquash knew all the placement of AIM leadership body guards. which prison they were recruited from. which of them had actually committed murder or other criminal acts to “protect” the AIM leadership.
Anna Mae Aquash watched many of the AIM leaders entrap or deliberately order a newly recruited AIM person into committing a criminal act to show they were “real AIM material” and belonged inside the AIM infrastructure. One of the boys! Anna specifically knew all the lies and cover stories issued from AIM-IITC in regards to many “touchy” situations and events that happened inside the AIM-IITC inner circle. Truthfully analyzing the AIM former leadership crew, we see a tremendous amount of criminal acts enacted by them. Whether its epitomized in the united states
government’s laws or the Indian communities Indian leader character references?
The major leaders all have murder, theft, perjury, extortion, drugs and sexual
predator attached to their names. Several examples, John Trudell, Russell Means, Leonard Peltier and Dennis Banks. They have close connections to someone being murdered while they were in the area or had clean sweeping alibis when someone they knew was murdered. Or one of their body guards went to prison for their actions. That in itself is not justification they are dirty players but the fact remains they are all part of a tightly associated group of people who may have very well pulled off the biggest hundred of millions of dollars scam in Indian history.
They know who murdered who and why in all instances of the American Indian Movement card. They were all recruited because they were players of a different caliber and could be trusted to be tight-lipped if situations did not go according to plan and in the case of Anna Mae Aquash, this was certainly the case and they have all had total Amnesia about someone named, Anna Mae Aquash ever since. They were all on ground level zero during the “hit” on 2 Anna Mae Aquashs.
You can not ignore they planned every event AIM was sponsoring and also the hidden activities that the “inner circle” routinely did. They knew they would have to play the game of misdirecting and misinforming anyone other then themselves to keep certain criminal acts from being revealed and in their paranoid drugged up minds?
Anna Mae Aquash was that person who would send them all back to prison or forever exposed them as the self-selected, illegitimate and unqualified “wannabee” Indian Leaders they were.
Whatever Dennis Banks was originally imprisoned for in the early 1960s (theft) doesn’t compare to his real identity that unfolded as he became accustomed to some very sinister out-in-the-open deviant behaviors with total immunity and public scrutiny affixed to being a “militant AIM leader”.
Dennis Banks started having a sexual affair with Darlene Nichols, aka Kamook, when she was merely 15 years old (maybe even 14). Dennis banks was 34. Dennis Banks was a slick pedophile hiding within the AIM. They had their first child when she barely turned 17 and shows he was in a sexual relationship with her at 16. Since the Lakota people say a man with “elk power” is allowed to do that, Dennis has a “tribal legal” operation commitment and acceptance of his “sacred sun dance powers”. Which establishes he did knowingly abuse his leadership position to commit child sex acts with the very impressionable young females attracted to the American Indian Movement. The long list of females under the age of 18 which Dennis has had sexual contact with and resulted in a child is legendary in Indian country. Think i am bullshitting? Count his kids and figure out when theywere born and how old Dennis banks was at the time? All 42 of them. Its surprising!!
He has never been questioned why he continuously violated the trust of the Indian parents to their children’s chastity and virginity. Why hasnt the United States Government done any thing with this fact? Does Dennis Banks have immunity from the united states government?. Even if the victims say, it wasn’t a violation since South Dakota’s statues explicitly state, 16 years of age is the legal age of consent. Jean Day explains it like this, neither Dennis or Leonard peltier broke any laws in South Dakota because both jean day and kamook banks gave their consent for sexual relationships with Leonard and Dennis. even if they were both under 16 years of age. Hmmmm?
Dennis Banks can look you in the eye with total humility and lie beautifully as any underhanded scam artist you will ever meet. His trick is simply by hiding out in the open. staging another “World Peace Run” or quietly counting his money. He’s that slick! Hiding out in the open is his favorite trick. Dennis Banks did his share of “bad jacketing” many good Indians simply because they noticed his habit of child molestation and sexual predator skills. He always has 2-6 big gorillas around him playing body guard to a “self-made sacred Ojibwa warrior”. The many secret memos he has send out concerning innocent and naive caring people who came to assist the AIM and not to become entrapped into forced adulation of the very flawed AIM leadership is very real and thousands of people have experienced this on a person to person level with the Minneapolis crew.
Today, Dennis Banks is quietly hiding and trying to out-live the terrible betrayed acts he did while he was sabotaging the good spirit of the real AIM in the Indian people. To keep his pedophile self out of prison. He keeps in strict contact with his “Federal Parole Officers” these days. No more “acting” needed for him running off like a common plantation slave and pretend the “feds” are after him. We all know he’s still very pissed concerning his leaked memo of his hatred and complete denial of Anna Mae Aquash’s cousin and subsequent investigator of her murder, Robert Brancombe. Dennis Banks hates Robert Brancombe. He will never admit it even on his death bed.
If there’s a AIMSTER profile of a very real possible federal informant working in the AIM structure? Dennis banks is your man. Why would the United States Government allow him political asylum in the state of California if South Dakota demanded extradition? When The united states “special interests” Government “groups” spend billions to insure all Native American reservation resources are
in your command?
A small fry operative like Dennis Banks is essential if you have spent millions of dollars on his “cover” within the specific secret operation of taking command of the American Indians reservation natural
resources. You have to look deep to see the reality of that question. He’s there! It was a great cover story. People who work for Honeywell usually have some sort of national security clearance and “specialized training”. Air Force Intelligence? Is Dennis banks really capable of killing “sugar ray” Robinson?
YES, VERY EASILY! WOUNDED KNEE WAS A LEGITIMATE WORKING KILLING FIELD! The defenders inside wounded knee had no guarantees they were going to live. Murder and child molestation inside were freebies.
Russell Means decided in his book, “Where white men fear to tread”, wanted the acknowledgement he started and arranged the wounded knee saga. Unfortunately, you can’t change the memories of the old Lakota people and the defenders of wounded knee as easily as you can manipulate intentions and falsehoods by staging a reality not in character of a great nation or people.
If Russell Means was the Lakota AIM chapter Leader, then he also knew “the United States Government Special Warfare Interest Groups” were stealing over 36 trillion dollars worth of uranium during his grand standing at the Wounded Knee occupation. Raw Uranium is worth 2,000,000 times the price of oil. The yellow brick roads of weapons grade uranium is paved with dead people, both before and after discovery of the deadly stuff.
The Uranium theft was authorized under the “Homeland Security Act”. Where do you think the united states of America’s massive nuclear arms came from? There were many special Governmental political groups activated and organized to assist the United states Government accomplish the theft of the weapons grade raw uranium located in the National Badland park.
If they could force “Indians” to sign away the badlands area, as they did to non-indigenous plains Indians on the Fort Laramie treaty and the gold, the raw uranium would be theirs by another simple bogus land deed sign off and its always the stupid Lakota, or crow, who get picked.
The raw uranium was discovered by infrared scanners operating on the orbiting NASA satellite station. The Navajo, Northern Cheyenne and crow tribe also had nuclear extraction from their reservation boundaries and they didn’t even know. A special forces detachment came to “safe-guard” the operation on the Northern Cheyenne land, under orders, shoot to kill. All natural resource developments on Navajo land had explicit legal language if “any other secondary minerals” were found in the coal mining area they had signed agreements on, they were the property of the mining company.
Uranium was found on their land and the thousands of tons of uranium tailings are still buried on their “sacred four corners land”. They blamed a little mouse with the “hanta virus”. When it was simply uranium poisoning evident on the wild life environment. None of the tribes ever got restitution or payment of their raw weapons grade uranium from the united states government or special interest groups.
The wounded knee occupation was a sufficient enough global smoke screen whereas the United States Government stole the uranium so swiftly and easily.
The 268 pine ridge deaths, 2000 Federal Agents being trained during that era within the Pine Ridge Agency, an estimated 300 Indians being initiated as Federal Informants and any thing else that occurred on the Pine Ridge Reservation was under Russell Means AIM chapter jurisdictional watch. The pine ridge reservation got no money or special considerations unless you call murder a choice destiny!!
The man knows more then he is acknowledging about certain events that transpired on the Reservation. He’s operating under the family unity protection mentality and will not give up his brothers or sisters to the truth but would rather lie or redirect any allegations incriminating him or his family. He will lie directly to your face and redirect whatever thought you may inquire into another myth of “Indianism”. Which will all lead back to how great he is and Lakota people consider him to be Crazy Horse’s reincarnation. Or that he could conceivably, quite possibly, be Jesus Christ himself. Largely depending on how goofy or naive his listeners are. He’s a real rascal to talk too!
I think this California bred street hustler does not understand what it means to tell the truth as a sundancer and a true Lakota. It seems all the AIM-IITC sundancers lie and smoke the sacred pipe all to frequently (and casually).
Russell means says, he had no knowledge if arvol lookinghorse, or arlo lookingcloud, is the man who was at anna mae aquash’s killing, or if any Lakota patriots were involved since he was the local AIM chapter leader. Only after he heard, Robert branscombe was going to name “arlo lookingcloud, john graham and Theda Clark” as suspects did he boldly step forward and say what he had to. However, on the reality side, he knew this was going to happen sooner or later and as long as it wasn’t arvol lookinghorse, he was a player to protect his tiospaye.
Just for old time psychological ambush sakes. what if arlo lookingcloud was a patsy for arvol lookinghorse and the AIM-IITC are afraid of the consequential damage this would impact the sacred white buffalo calf medicine bundle? which would be big conspiracy lie number 712. Think about that? its probably irrelevant both names sound so similar and yet, its strange. Anyone could make a mistake about that.
YES! I agree, arlo lookingcloud is a innocent person and the big pay-off would be for him to take the “fall” for a “big time spiritual leader” like arvol lookinghorse to walk away clean from his part in the Anna Mae Aquash killing. I believe all the AIM-IITC people know this fact. They do not and will not
implicate arvol lookinghorse as the man with john boy Patton graham simply because they feel it would bring the “legendary sacred white buffalo calf pipe” legacy to a spiritual low reality for the people. Only john graham knows and asking arvol lookinghorse means having 200 attorneys and 1100 Lakota people to deal with. which still doesnt guarantee arvol lookinghorse will talk about “hispart in the Anna Mae Aquash conspiracy”.
His hiding place is secure behind the “sacred canupa”. No evidence? No witnesses? He can whistle all the way to hell. His invoked American Indian civil rights, “innocent till proven guilty”, will protect him. hmmm? what happened to the “we are a sovereign nation” declaration?
This side-track info will derail the united states legal references, if AIM-IITC veterans will step up and talk the walk of a real sovereign American Indian nation. This would allow john boy Patton graham to boldly evade extradition and the Minneapolis AIM-IITC would be “clean of the Anna Mae Aquash conspiracy”. Arlo lookingcloud would be set free and whatever case about the Anna Mae Aquash killing would disappear like smoke in the wind.
SO? Once again. true to colors, AIM-IITC mastermind another story to hide the real facts. How much money would arlo lookingcloud want, to spend a few years in prison for his “services rendered”, for the boys?
John Trudell has had trouble sleeping over this fact for many years and today, lets talk about him.
John Trudell has a mysterious past since his “alleged espanic mother” died, his Santee father didn’t claim him and he surfaced out of nowhere at the Alcatraz Island occupation. Did he ever claim to be a full blood Indian? What is he really?
After questioning he revealed he was part Indian and espanic. He does have a street gang he runs with and its still running with him today. His wife, children and mother-in-law were all killed by alleged “federal forces hit man-Chris Richards”. Every where John Trudell goes, follows him an environment of sudden death and paranoia someone is out gunning for him. Why?
The man is mysteriously paranoid and probably has done a few acts that would make him precipitate death to be his running destiny. No one is completely safe around John Trudell and yet, he draws all the new age people to him and his re-organized style of bad boy lobo “Johnny Trudell”.
John Trudell was appointed AIM co-leader, by none other then Vernon Bellecourt, during all the “inner circle” murders and silent acts of internal sabotage of the AIM. John Trudell ran with the West Coast AIM crew that hated and wanted dead all acknowledged or suspected Federal Informants and Operatives within AIM.
In recent years, John Trudell has developed a strange story about “his now friend” Anna Mae Aquash that he helped interrogate as a suspected Federal Informant. John Trudells’ lame amnesiac acknowledgment of Dennis Banks and the Minneapolis crew is equally as strange since he now doesn’t know where they were at during the “inner circle” murders.
The AIM local chapters had ousted the drugged-out sycophantic Bellecourt brothers (Vernon and Clyde) and (pedophile) Dennis Banks from AIM Leadership. No one in lower AIM chapters knew of several hundred million dollar off-shore AIM-IITC bank accounts except the AIM “inner circle” crew. They had lost the keys to their money wagon and wanted it back in their control.
John Trudell was quickly placed as AIM Co-National Chairman with Carter Camp during this time since Carter Camp was elected from grass roots AIM chapters. William Means was given exclusive authority over IITC (International Indian Treaty Council). Why? Because he was Russell means little brother. No other qualifications were necessary. (Like Vernon and Clyde). Vernon Bellecourt neutralized George Michel and Eddie Banai’s share of the original Franklin Street AIM patrol authority.
Dennis Banks was given the task of neutralizing Russell Means and resulted in Dennis slapping him up a little bit. Clyde Bellecourt neutralized Carter Camp’s AIM influence and leadership by staging a direct physical conflict with Carter Camp where Clyde Bellecourt first assaulted Carter Camps younger brother. Carter Camp had no choice but to retaliate and actually shot Clyde in the buttocks as he was running away from carters vicious assault.
Some place in this time line, John Trudell’s family were assassinated. June 1979 he burned the united states flag on the steps of the FBI headquarters. He states he was AIM-IITC national chairman 1972-1979. His explanation that he quit when Carter Camp went to prison but not that his family had been murdered. Anna Mae Aquash was already listed as dead back in 1975. No worries, man!
Which gave John Trudell 100 % authority to any and all AIM leadership. This wholly orchestrated lone-AIM-chairmanship political move went into immediate withdrawal phase to initiated the AIM policy of never selecting and electing AIM leaders from the rank and file membership. Dismantling and omitting the very powerful “AIM National Chairman” title entirely to never ever be used again. WHY?
It gave the grass roots people control over the AIM-IITC and would quickly phase out the OLD_AIMSTER_GANGSTERS and subsequently, expose their “hidden multimillion dollars donation” secret. It also prevented any national AIM chairman from being held liable for any actions AIM-IITC did in the course of any criminal acts as epitomized within the Frame of reference of the United States Federal Government’s laws and statues, but it was certainly OK to allow a singular AIM-IITC supporter or helper to be prosecuted for their involvement of any AIM-IITC events.
All ordered under the authority of 15-day National AIM Chairman appointee John Trudell and his secretive conspiring Minneapolis co-horts. Today he claims to have been AIM National chairman for 7 years.
In the background, Vernon Bellecourt went into high gear in his “black ninja panty hose” and “incorporated AIM” into the National American Indian Movement (NAIM). Thereby eliminating any selected and elected AIM leadership from the grass roots people’s AIM chapters never ever happened again. Dennis Banks and Clyde Bellecourt were both instrumental in this secret phase as they prevented any sub-political associations of NAIM to local AIM chapters by making physical threats and actual secret memo contacts to trusted “AIM allies” in the grass root AIM chapters.
“Bad jacketing” anyone who spoke out against their coup-de-gra of the AIM organization they founded and subsequently lost to the grass roots Indian activists and members. Those “secret AIM-IITC allies” have been surfacing as the new “selected leaders” in the AIM-IITC NAIM home office in Minneapolis,
Minnesota. Usually held under a tight rein by both Vernon and Clyde Bellecourt. It was the hidden millions in off-shore bank accounts they were after.
Since John Trudell was now running with the Minneapolis crew, the Bellecourts and Dennis Banks were suddenly back in control of the National AIM leadership and the secret off-shore bank accounts of the donated millions of dollars to AIM-IITC by foreign countries and foreign leaders who hated America. They donated millions of dirty bucks to finance the AIM terrorization of the globally hated United States American Government.
Which brought into focus, many AIM members never suspected what they thought they were making a stand for in behalf of the American, or Canadian Indian people, was also actually a bid of extended “mercenary services” contracted out by the AIM-IITC from those foreign countries financial “considerations” to AIM-IITC. Why do you think Russell means claimed to mobilize a AIM-IITC special forces group to south America and at the same time, was in “collusion” with his chums, the Bellecourt boys? (Always wanted to use that Russell means vocabulary
word just once.)
Read Vernon Bellecourt’s many interviews concerning all the speeches he has made about representing AIM-IITC as a catalyst that all American and Canadian Indians were openly attacking “the united states government” and he was the leader. You will see where Vernon Bellecourt has been to give his speeches at many subversive organizations that openly use “terrorist tactics” against the United States government. Why the United States government hasn’t arrested him is a big mystery.
Many AIM members never knew of the hundreds of millions of dollars bank accounts the AIM-IITC had in off-shore bank accounts setup by Vernon bellecourt and Russell Means. Vernon Bellecourt needed a team player and someone who would play ball the Bellecourt way.
John Trudell was such a team player for the Minneapolis AIM crew and John Trudell has suddenly developed an awful case of “Minneapolis AIM amnesia” in these later days. Its really strange realizing all the people that are killed around this man and he always has a ready made alibi of his where abouts. He has all the bases covered and there are no witnesses to his paranoia.
It is said in Indian country, when someone murders another tribal or family member? The murderer wears a stench and paranoia around them where ever they go. They have the control over the “spirit” to the person they killed and as such, must wear and feed that “spirit”. It eats away their karma and their own dharma eventually Kills them. Two spirits can not live in one body without normalcy being disrupted.
Perhaps John Trudell is of this nature and his reason for paranoia is a matter of survival. However, watch John Trudell, should he decide to turn his back on the Bellecourt brothers. We will surely see what he “shares” as to his innocence in all hidden AIM-IITC matters of embezzlement, murder, rape and child sex abuse.
NO SIR, John Trudell was no safety refuge for Anna Mae Aquash. He was a main player in the AIM secret subversive agenda to the real American Indian Movement Leadership of America. Many west coast AIM members say they could have saved Anna Mae Aquash but didn’t? They were the ground level zero special AIM_IITC task force that existed at that time and there job was simple.
Eliminate informants and federal government operatives. why? I often wonder exactly how much money Vernon, Dennis and Clyde gave to ole Johnny for his services in all this inner circle murder period?
Today, Johnny Trudell is down in tinsel town rubbing elbows with movie stars and other very drugged out “in-vogue” actors and actresses. He is heralded as “speaker of the Indian poets truths”. Hollywood awarded him a “living legend award” back in August 22, 1998. An ex-navy man!
If all these “allegations” John trudell was part of the killing team that murdered Anna Mae Aquash are true? Will Hollywood die of shame? Leonard Peltier is a very common smallish thug character you find at any Indian bar-room gathering. They are part Indian but will go to any length to prove they are as Indian as anyone there. They will not be left out of the “inner circle”.
Vernon Bellecourt personally appointed Leonard Peltier as “Informant Locator and Interrogator”.
Leonard Peltier developed a running crew the likes of any mobster boss in the inner urban city environment. Leonard Peltier selected no rookies but all seasoned tough and equally capable killing men as himself to do the job.
John “lobo” Trudell, Dino “psycho” Butler and Robert “razor” Robideau were his main crew.
So it is not strange they would all be there at many of the AIM most controversial situations within its inner infrastructure conflicts and situations. When you watched Leonard Peltier and his crew operated? You were going to find many fights and violent situations because Leonard Peltier was a thug and had very little intelligence. Leonard Peltier believed he could read a persons psychic aura and know if they were federal informants or if a woman wanted to make love with him. The boy was strange. It bordered on the edge of insanity but the real fact was, Leonard Peltier could hit you or let you stay in AIM depended largely on whether you recognized him as a full blood Indian, or not, and if Vernon Bellecourt thought you were subversive to the AIM.
Leonard Peltiers association with many of the legendary AIM tough guy crews only strengthened his resolve to also hide behind the “sacred pipe” for his acts in the “brotherhoods murderous history”.
Taking your criminal acts into the sacred Sundance and hiding them there under its cloak of secrecy and sacred acknowledgment is a common practice of the AIM-IITC. Leonard Peltier did it. John Graham did it. Clyde Bellecourt did it!! Russell means did it!! Who else can you name?
Sealed with a “vow” over the “sacred pipe”. Now we all know why Leonard Peltier keeps saying my Sundance brothers are jealous of my fame and have left me here in prison to die, but we made a sacred vow on the sacred pipe.
Sacred rule number 1. NO MURDERERS CAN NEVER HOLD A PIPE LET ALONE SMOKE IT!
In this time and era, we are realizing them warrior acts as deceptions of cowardice or disinformation. We now know he killed the federal Agents and several other people inside the AIM group but he will never admit it. why? He’s a natural born liar with no respect for the “sacred pipe” and we know he believes if he “snitch’s on telling the truth? He’s a twelve time loser and will get himself killed by ex-felons that play for keeps. That is the laws them boys play by.
However, many AIM members were openly afraid he would beat the hell out of them, or kill them, if they told. Or? One of “his boys” would do the job for him. Which is why his statement, “we will take care of our own”, is no mere idle threat but a guaranteed promise.
Ever wonder how many people were involved when Anna Mae Aquash was actually killed? We now know its a massive conspiracy involving Leonard Peltier, Dennis banks, Russell Means, Clyde Bellecourt, William means, John Trudell, Ted Means, Dino butler, Charlie Hill, Vernon Bellecourts, certain Lakota AIM women, secretive white Jewish attorneys and some special recruited allies from south and central America. MS13? Maybe? Its a beautiful lie of deception they have been telling us.
It is highly doubtful if Leonard Peltier will ever tell any truths concerning the AIM. He is into lying about his acts too deep he cant back out now. No one believes him anymore. He has rotted in prison and will die incarcerated as a prison homosexual. Leonard Peltier doesn’t know any thing about how certain AIM Leaders used him to do the dirty deeds they wanted done to cover their acts of betrayal to the American Indian Movement. ALL FOR MONEY OR CHILD SEX ACTS.
He was played, punked and he didn’t even suspect a thing. He’s too egocentric about his own sense of value for decency and still so dense in the head to know the Minneapolis crew ordered and played him for a dumb fool. They left him to rot in there forever now. Even Jesus couldn’t get Leonard Peltier out of prison.
So, that brings out some little questions about who, or what, was the dark and sinister invisible mind force behind AIM’s most disastrous era when killing “AIM members” was not an option but a reality? Who is sneaky enough to stage all the acts of the AIM as attributed to certain people and never to themselves? Who would think they could use the AIM activities to mask and hide their personal agendas? How much of the “secret hidden off-shore bank accounts” did the referenced “former Federal Agent” routinely get a percentage of? Why the big AIM agenda about Federal Informants and Operatives? Could those federal informants and operatives recognize the “former Federal agent”? What did the AIM have to hide, or who in the AIM leadership had some thing to hide?
If you’re a American Indian leader, you’re obligated to be of good content of character and able to meet with other sovereign nation leaders. Including leaders of the United States government and people. We have treaties and legal agreements with them people, you know what i mean? Why try to undermine the very basis of our existence as a people by disavowing our ancestors agreements and testament of their passage thru time of the invasion of other people onto our lands? It doesn’t make sense.
Vernon Bellecourt! Ask Vernon Bellecourt! He knows!..Arlo Lookingcloud-2000
He did hide the AIM-IITC millions in off shore bank accounts in Panama, Spain and Geneva, Switzerland. Or perhaps after the disagreement with Russell means, he has switched locations and account names. Some one mentioned they have always had them accounts but were now in Germany and Italy. one thing is certain, he would have some problems bringing that much money into American banking services without reporting it or finding a legal operation to do such a venture.
Which is why he was always traveling out of country when ever AIM had a direct armed confrontational occupation going in the United States or Canada. His famous habit of calling the AIM security and saying, “I cant be with you, brothers, but I am there with you in spirit! hoka hey! its a good day to die!”. “I got you all some donations, here’s where to pick them up at or so-n-so will be arriving to hand them to you.” “Hoka Hey!”. Yeee haww! Yeee haww!!..Click!
Then dear old Vernon Bellecourt would go out soliciting more financial contributions supposedly for the current American Indian conflict but if any came in? they went directly into the AIM-IITC secret bank accounts and those donations were never mentioned or held accountable since he lied so beautifully about any such donations ever happening. while the American Indian people were defending the American land and people, Vernon was in another country soliciting millions of donated dollars to the AIM-IITC American Indian activism cause. Figure that and say, no way!!! Windigo monies “for the Indian cause”.
Recruiting, grooming and mentally challenging lesser intelligent, “I want to belong to AIM” candidates, to kill the person who would reveal how, and when, he stole the AIM-IITC donated hundreds of millions of dollar funds was easy. Money was a strong enough reason for Vernon Bellecourt to sabotage the AIM. It never was about Anna Mae Aquash revealing Leonard Peltier as the premiere AIM hit man or the notion of “Informants or Operatives” inside the AIM.
Yes, its true Leonard Peltier feared Anna Mae Aquash would tell how he bragged about killing the FBI agents. He was instructed to kill Anna Mae1 Aquash where she stands in Farmington, New Mexico but that was never revealed till later.
Then “another Anna mae2 Aquash” surfaced after the Farmington “anna mae1 aquash” incident and they were back to square 1 and who was this “anna mae2 aquash”?
Only after Vernon bellecourt commanded John Graham to do some thing about the “Anna Mae aquash2 problem” was “AnnaMmae2 Aquash” addressed. John graham had always worked for Vernon bellecourt and got paid very well for his efforts and successes. Then the “works” were in the making and it was going to be over in a few days.
Its not too “stupid” to think Leonard Peltier and karate expert, Charlie hill, were the men that knocked out Anna Mae Aquash’s teeth. Why? think about it. Anna Mae Aquash was a Canadian woman who knew nothing about American prison ethics and how ex-convicts operate after being released.
There are many AIM warriors Vernon has approached and asked to murder someone he hates or had problems with. In the near future we will meet his, and Dennis Bank’s, “secretive California espanic-indian killing bad boys”. ALL RECRUITED AND GROOMED DURING THE D-Q SUNDANCE CEREMONIES IN DAVIS CALIFORNIA. The great Wanka Tanka is on their side. A mini version of “Wanna Bee Indian” jihad. A holy war with the Europeans. Unless they escape back south to Mexico, the central or south Americas.
How do we know Clyde Bellecourt in not doing the same recruiting and grooming an entirely new AIM-IITC hit squad at the Pipestone Sndance he states that he started because he had a vision? Maybe too much LSD since he was found guilty of selling 500 hits of LSD to Indian kids. Maybe the United states government can find several of them to question and detain.
Its likely both Clyde and Vernon will either commit suicide or fall down crying about the hidden hundreds of millions of stolen dollars being exposed. Its quite possible they are as smart as john graham and probably have rehearsed a course of action over the 32 years since Anna Mae Aquash’s killing. Then when that actual moment happens they’ve been dreading and planning for? They don’t remember what they had planned and reveal themselves as the idiots they are.
Vernon, Dennis and Clyde used thousands of donated dollars and drugs to post-released ex-felons recruited AIMSTER hit men to do their dirty work. The United States prisons systems is still full of the AIMSTER warriors they used and left to rot in prison. They may be in serious danger if them lifers ever get a hold of their old asses in prison at this stage of their game.
Their conspiracy lies are all falling apart.
Vernon Bellecourt is a thief.
His baby brother, Clyde Bellecourt, is a thug and a thief.
Dennis Banks is into denial and an inspiring lying-walking-running pedophile. A walking dream of insanity and always planning “hits” against people who say he’s a pedophile. Think i am lying? Look at the court records of what kamook said and what Dennis remembers. CHILD ABUSE! Time line is the clue.
Ego-maniac Russell Means still has no clue about integrity but trained as an accountant. The boy lost his brains and still cant understand lying is not a content of character for an American Indian leader or maybe his accountant
training is more powerful then he believes.
Lobo Johnny Trudell is a drug-fried “paranoid” can of spam. His buddies “Quiltman” and Dino Butler seem to be his only touch of reality with the 21st century.
NOTE AND CREDIT TO: Susan Dupree “LookBack Woman.

The Dark History of John Trudell and The American Indian Movement

https://richardboydenreport.wordpress.com/2015/01/02/the-dark-history-of-john-trudell-and-the-american-indian-movement/

January 2, 2015 6:47 pm / 4 Comments

What You Never Wanted To Know About The American Indian Movement And Would Never Ask!

Murderers, Rapists, Pedophiles, Drug Dealers, and Thieves Who Have Blasphemed The Creator and Desecrated All Things American Indian!

John Trudell exposed as complicit in the cover-up of the rape and murder of Annie Mae Aquash

Lesson number 1 on AIM ethics. Once a con always a con.

Never forget the American Indian Tribal Warrior legacy is primarily a Tribal concern. There are specific designated Tribal Warriors of their Tribal group and there are running wolves that have no master or set of laws anyone can ever try to understand. Its a code that runs with the situation that is at hand.
Women never attempt to run with the big dogs. There is concern for her safety and continued survival. Normally, men prefer she understand the mans world is a place setup with challenges, battles and your death can be very quick if you place yourself in that situation. Their way can disappear as swiftly as the morning fog when the sun comes out and there is little chance their passing will ever be known. Unless you believe in medicine people able to track you should you not return from your journey. The men’s way is not a place for women, elders and children. Otherwise, They have to learn to negotiate the survival skills necessary in a world made by and maintained for men at war, or die trying.
Equality has no place in the men’s world. You are what you make yourself. Then you can assume your place among the gathered men or walk away into ridicule and cowardice. If by chance she holds her stand and survives the challenges? She will be a Warrior Woman who stands out among the men of this world from that point on. Equality is hers to give and take. She can tell the assembled men, I want to disappear, and they will comply. Her frail helpless woman nature is dead as she calmly contemplates the halls of challenge, battle and proven deeds among the men of this world. If she made it that far? She can certainly stage a disappearing act with help from her running operatives.
Unless the running wolves think otherwise and tear her illusion to pieces and have no emotions about her demise. plain and simple premeditated murder..32 years later we see some startling hidden truths and some big time liars. Leonard Peltier, Dennis Banks, Ron Petite, Marlon Brando, George Mitchell, Lee Brightman, Clyde Bellecourt, Russell Means, Tim Lamewoman, Angel Riveria, Richard Mohawk, William Means, Kenny Kane, Richard Marshall, Ted Means, John Trudell, Eddie Benai, Robert Robideau, Dino Butler, Bruce Ellison, Ken Tilsen, David Hill, Richard Moves Camp, Charlie Chips, Leonard Crow Dog, Wallace Blackelk, Paul Sky Horse, John Steward, carter camp, Frank Black Elk, Vernon Bellecourt, Mommar Khadafi, Lenny Foster, Douglass Durham, Ben Morning Gun, Stanley bellrock, John Graham, Arlo Looking Cloud, Arvol Looking Horse, Caesar Chavez, Corky Gonzales, Ernesto Vijil, Tish-Guy, Antonio Gonzales, Rod Skenedore, Sylvester smells, John Thomas, Frank Black Horse, Russell Redner, Ernie Peters, Kenny Loud Hawk, buddy redbow, Frank Dillon, Larry Anderson, William Wahpapah, Floyd Westerman, Cris Westerman, Russell Forrester, Mike Anderson, Eddie Cardinal, Norman brown, 4780 other AIM associate aliases, the Chippewa’s Great Manitou and midewin windigo, the Lakota’s Tunkasila and White Buffalo Calf Maiden, all believed Anna Mae Aquash worked in some capacity as either a federal informant or operative.
Many Ceremonies were held by crow dog, Wallace blackelk and Charlie chips that indicated they were right. Eddie Banai, Vernon Bellecourt and crew held ceremonies that also said Anna Mae Aquash was a federal informant. No where in the AIMSTER_GANGSTER roster do you find women listed. Women were basic sex providers and the people who did the cooking and cleaning. Sometimes they were allowed to type the great words and wisdoms of the male leaders, or still, even count the free money pouring into the AIM-IITC funds from concerned global advocates of human rights and dignity.
Back in 1968-1975, all these men were riding the AIMSTER_GANGSTER bandwagon of global fame and stuck together like maggots on a side of 3 day old beef in the hot sun. Vernon bellecourt states, he was the little strong donkey who was pulling this little BAND WAGON of funsters and new age “wannabee American Indians” straight into backwoods country indianism to battle the evil united states of America government and citizens. The longevity of AIM-IITC was exactly 7 years running. which was reorganized by Vernon bellecourt from a grass level commitment into a incorporated legal entity bound by regular business directorship and profit sharing abilities. Vernon bellecourt self-appointed and designated himself into the following “AIM-IITC” positions; director, security chief, elder, spokesman, public relation officer, accountant, trustee, spiritual leader and original founder of AIM-IITC.
They all knew the game plan and how they were to play it. Some thing about a former Federal Agent, turned against the United States Government, showing the AIM-IITC crew how to work around the SOP (standard operating procedures) of any Federal Law Enforcement and really do some thing great for the Indian people. No one ever knew who this “former agent” was and even today, there is no word that
he, or she, ever existed.
After, several out-in-the-open killings, including federal agents and operatives, the AIMSTER_GANGSTER brotherhood went into a immediate preplanned dummy-the-hell-up reorganization mode. WHY? Their names and way of life would be exposed as fraudulent if their criminal acts were exposed to the public and they would no longer be warriors of the people but the evidence, you give a fool a little authority and free money? They turn into Jesus Christ rambos. It was not outside their working AIM-IITC policy to give up lesser AIM-IITC members or associates to federal prosecution, long as they weren’t the people who went to prison or had to stand accountable for any AIM-IITC events that challenged their content of character and position within any AIM-IITC events.
The volatile and exterminating situation on the Pine Ridge Federal Reservation was such a place where pre-planned murder could occur and it was well within the global accepted norms of the political and sub-killing fields of America. no one would ever know what happened since federal forces were in the area to “sustain, interrogate, document and provide” necessary information of what occurred on the Pine Ridge Indian Reservation according to their SOP’S and directives from the chain of command coming straight from the United States Governmental leaders.
They all knew someone had made a big mistake when the spirits wouldn’t work for them anymore or the “former federal agents'” inside knowledge” of the FBI Bureau was misinformed. Then it became thee biggest conspiracy for them to hide their knowledge of nasty deadly deeds done, to, for and on behalf of the American Indian, and Canadian first nations, and also attempt to blame, or supplant the idea, the FBI or some other United States government agency responsibility for those acts. They were running under FBI cloning and directives, which made it a simple matter of “playing dumb reservation Indian” and any documented subversive activity was explainable.
That’s the dumbest dayum excuse but it worked for 39 years. Maybe the old swift Indian magic isn’t gone after all, or the “former federal agent” mentioned as being relative in AIM-IITC secret “hidden” directorship, is still alive and well. Whether, it is a male or female, wasn’t really explicitly mentioned but it was mentioned, they formerly held a valid working federal agent badge and credentials. They could disappear in front of you and there wasn’t a thing you could do about it.
BTW? Who is Robert Brancombe? Is his wife really a working Federal Agent for the united states government? Someone among them who had considerable influence, or affluence, was able to control and programmed their loyalty and allegiance to a dangerous level of complicity.
They were extremely frightened, instigated by Vernon bellecourt via Leonard peltier, Anna Mae Aquash would reveal the hidden secrets of the American Indian movement’s non-Indian personnel directors and financiers, active criminal histories, secret off-shore financial accounts and long standing male-orientated prison oligarchy leadership inclusive to only 3 people. Vernon Bellecourt, Clyde Bellecourt and Dennis Banks. Eddie banai and George Michel were not fighters or street brawlers. They had some instance of decency left in their minds when they interacted with people. Russell Means and john trudell were puppets on a string of unlimited marijuana supplies, cocaine, free AIM-IITC donated monies, motels, women and unlimited AIM press conference benefits.
The AIM leadership had no control over Anna Mae Aquash or her views for the real legacy of the north American Indian people and the facts she did what she could to make the American Indian people stand out as special people. She was an expert in making ribbon shirts to give to the AIM-IITC leaders, braiding their hair and promoting her “t.r.i.b.e” primary directives to teach the American Indian children about the promise of a good life. She firmly believed and lived, American Indians are not second class people.
They were primarily interested in self-orientated financial gains, fame and not actually aware of the magnitude of the real destiny of the north American Indian people. It was a reality far beyond their ignorant knowledge and comprehension. They were oblivious to the extent of representation for north American Indian integrity heading boldly into the 21st century global politics of United States exploitation for the much needed minerals and resources sitting smack dab on Indian reservations. Every legal issue on American soil always has a pro and con duality. Both sides would receive and use a lot of federal tax payers dollars and donations. In the end, the issue is decided and life goes on till the next legal issue arises.
Was it in Anna Mae Aquash’s own self-destiny to help the Indian fight for their freedom and rights? She came from the Canadian Nova Scotia Micmacs into the United States to do her part in reconnecting with our Indian nationhood’s broken spirit. she knew where all this Indian activism was going and how important it was to do what was right for the coming generations of Indian people. Whether she was recruited as a federal informant in Boston, or not, isn’t apparent but her former husband, Jake Maloney, has nothing to say about the matter except he’s a karate expert and “some times” works as a law officer. Anna Mae Aquash’s daughter is also a law officer. She thought she was among family in the American Indian movement. She walked blindly into the criminal world of “wanna-bee Indians” trying to stay out of prison and openly exploiting the frail American Indian identity, sovereignty and integrity with a big freaking chip on their shoulder. She was far from the raggedy-ass Indian village she was looking for.
When Federal agent David price exclaimed to Anna Mae Aquash, “we’ve been looking all over for you”. At this time there were also 2 other AnnaMaeAquashs’ running around in American Indian country. now? Which one is the real Anna Mae Aquash we are all believing is the ” murdered woman of innocent circumstances “?
Anna Mae Aquash was present when Ray Robinson was murdered in Wounded Knee, South Dakota and probably even helped dig the grave to bury his body with a golf club. One of the “bunkers” was eventually designated as not “worthy” and made into a garbage pit specifically for burning whatever was thought of as “bullshit”. a mister ray Robinson’s majestic sacred burial pit. Direct connection of Wounded Knee AIM leaders “offing and burying” Ray Robinson has been expressed by Wounded Knee Veterans. A AIM-IITC security dude who popped the nigger in the knee commanded via Dennis banks. which wounded knee veterans say eventually walked in and “offed” the “fucking nigger” himself, after “the nigger wouldn’t behave his fucking mouth or face”, talking that he worked for the federal government and he could arrest them. Which must have impressed Anna Mae Aquash.
However, substantiating the statements of those knowledgeable Veterans is another impossible story in the Anna Mae Aquash versus the AIM-IITC saga. Its safe to say, the majority of reservation American Indians are extremely afraid of law enforcement association. In the American Indian movement was a vicious hatred and strong dislike for white Americans and especially African Americans. (except for the several white women inside of wounded knee that were eventually designated as “independent Oglalla nation” citizens by Dennis Banks.
Dennis banks could sure hand out citizenships to 13 year old white women in wounded knee. he was dayum good at that) When you’re a leader in the AIM-IITC, you can make such designations. whatever you ordered was accepted or be ostracized from AIM-IITC as a “fed” or even worse, ” goon apple”. Double whammy bad jacket!
Everyone who has implicated Dennis Banks or Vernon Bellecourt as cold blooded killers always end up dead shortly thereafter. Dino Butler could reveal who killed Joe Stunts but he is mortally scared too. His explanation is simple. Lil Jo was gunned down by unknown federal force’s bullets. He is extremely agitated when asked to reveal details about any AIM-IITC events. After several authors and Indian news paper syndicated writers mentioning his name affixed to certain AIM-IITC events…he has become enraged and sought them out for “private talks” to straighten out the matter. He has openly spoke many times of certain people “putting him or his family in danger” and has gone out to verbally confront and
threaten those people. like he did when he went after Douglas Durham, Anna Mae Aquash and several other low-profile AIM-IITC full blood Indians that questioned his “indianness” or that of the “bellecourt crew”.
Why? Dino knows how his running associates think and act. He will be allowed to remain alive for as long as he can keep his mouth shut and continue to give the designated explanation he has been mind programmed to repeat. like a talking parrot. Rattle his cage and he will respond with what he’s been mind programmed to say when you prompt him with questions or “interrogational inquiries”. Dino will never tell what he knows since his mind is totally institutionalized by “an unknown” influence that you have to look deeply to perceive.
He has over 28 years of incarcerated history and his name “psycho” isn’t just a tag but a working experience for those on the receiving end of his rage. “lil jo” actually was considered (by members of the west coast AIM crew) a “possible federal informant” as stipulated by none other then Leonard Peltier, his bad-ass self. Dino knows this! The prison ethics to play you enemies close at hand was a way of life for them and when it was right; neutralize, punk them out or kill them. It was a matter of finding the right place, timing and situation to handle their dirty baggage.
Using LSD as a mind altering substance was one of their main stages of allegiance and causing amnesia in wayward wanna bee AIM-IITC workers or supporters. Leonard Peltier largely claims to have a “unique psychic ability” to connect with and expose all known and unknown federal operatives or informers by simply looking at them. Like how gay people look at each other and know they’re both gay. People who know each other in certain choice of clothes, words, character, circumstances and previous life experiences. You had to have been a federal informant to know and recognize another federal informant.
It seems “strange”, lil jo would be the only AIM warrior killed wearing a green fatigue coat stenciled “FBI” on the front right pocket, shot between the eyes like 2 FBI agents at the same scene. (a big sign to “the boys” he was a “fed”, already dead but staged to look like the Federal forces killed him, and the federal officer who thought he shot him has no clue he’s innocent.) Dino, bob and Leonard all swear it was BIA police Robert Eccoffey that killed lil jo. WHY? Dino, Bob and Leonard should be put on trial for murdering lil jo stuntz. How could they know Robert Eccoffey at this time unless they personally knew Robert Eccoffey and if they were that close to see Robertt Ecoffey shoot lil jo in the head with the downed federal agents hand gun? STRANGE! The federal judge gave them a “not guilty” verdict without this observation!
Later in the future, Anna Mae Aquash gets assassinated and her hands are cut off like the mafia do to their enemies who “rat” on them. Whoever assassinated Anna Mae Aquash from behind was not a rookie and probably has done that very act of murder more then once. Shooting some one behind the head is an act of mercy and means instant death. The west coast crew had a tremendous hatred for known or unknown informants and believed only a bullet between their eyes would stop them from further infiltration of their particular secular AIM group. And it is stipulated, ANNA MAE AQUASH WANTED TO JOIN THEM? BULLSHIT, DON’T BUY INTO THAT CRAP!!! Players are players and suckers are suckers. They like to leave a big trail and it disappears into thin air.
South Dakota’s Governor Bill Janklow had the same remedy for all AIM people. Same mind directive programming. Hmmmm? Attorney Bill Janklow was Dennis bank’s tiospaye (family) back in the rosebud reservation legal training days. Jail house snitches are smart enough to learn informant tactics, get out and stay out by being a part of the low underlings of the ruling politicians or killers but they get their privileges guaranteed for their services.We can see further of this notion later in the dialogue here.
The West Coast AIM crew consisted primarily of John Trudell, Dino Butler, Leonard Peltier and Robert Robideau. Anna Mae Aquash could reveal the sixth person who was with Leonard Peltier, Joe Stuntz, Anna Mae Aquash, Robert Robideau and Dino Butler, when the FBI agents executions occurred on the Jumping Bull Camp. Which is why Theda Clark and Jean Day “explicitly” remember “Anna Mae Aquash” was in another area (Cedar Rapids, Iowa) with them. AS THEY CLAIM. Anna Mae Aquash is not here to refute those lies. Yet? Jean Day is listed as being at the jumping Bull shoot out list of camp people being there. More smoke to further obscure and lead any inquiries away from the truth. Don’t buy into that either.
Both Jean Day and Theda Clark are directly involved in this “Anna Mae Aquash conspiracy”. They were players of the misinformation and misdirectional AIM-IITC campaign utilized to control and suppress the “Anna Mae Aquash conspiracy”. WHY?
Jean Day was alleged Leonard Peltier’s young 14 year old lolita back in the days. Of course, you know Theda Clarks’ part in all this. Its self explanatory but them AIM-IITC liked young girls and played the elder women as “aunt” or “big sister”. We heard lil jo’s younger brother, Virgil Stuntz, was never that far away as Mike Anderson said. He testified Virgil was not in the area at the time but he could be mistaken? Mike Anderson was 15 and scared out of his life from what had happened and you think he could tell anyone the truth? Later he recanted a lot of his “recollections” of what he “thought he saw” and subsequently tried to live a life of a normal person. It didn’t happened.
So, as it appears, we realize Both Dino Butler and Bob Robideau got away with murder like a Hollywood script. Think about that. Mumia Abu-Jamal, Leonard Peltier and other currently incarcerated law enforcement shooters or killers will never get out of prison and will die incarcerated, but Dino and Bob were special “circumstances” people. wow! Some thing about a mixed Creek-Caucasian Indian woman assisting them in their defense was the key. Is she the “mysterious former federal agent” who can guide a virtual attack thru any law enforcement SOP’s or investigations? You have to wonder?
Douglas Durham dies of cancer and now bob robideau “allegedly” dies of from a “fall”? strange? both main players in the saga now that the mainstream America human rights and dignity organizations are getting into the hot bed of the AIM-IITC “Anna Mae Quash conspiracy” saga.
Anna Mae Quash helped solicit, account and disburse AIM’s donated funds account’s to the various AIM chapters and supporters. She knew private information to the total of those donated funds and who donated them. Both Vernon Bellecourt and accountant Russell Means were the main men to AIM-IITC’s secret off-shore banking accounts scenario for by-passing, escaping detection and revealing AIM-IITC’s finances to the United States American Government.
Where and why do you think the money laundering program titled, International Indian Treaty Organization, came into operation and what exactly was its real purpose for the American Indian people? Like good business minds will always find a shelter to secretly stash their big bucks and make it look like they’re doing good for the poor people while maintaining a public image they are a shoe-string moms and pops organization. good deception! Entice a few “uncle jos” and some “grandpa chieftains” to hang about and you got a winning combination for a big business to live freely generated from the pity and donations of good hearted people in the world. It doesn’t hurt to drive a old reservation rent-a-wreck also.
Anna Mae Aquash discovered the private lives of the main AIM leaders and how they operated outside the group specific AIM policies and events. Anna Mae Aquash witnessed sexual abuse by those same AIM Leaders and Spiritual Leaders far too often of the young AIM women and Gay men. Anna Mae Aquash had seen the sexual predators, homosexuals and pedophiles within the AIM leadership and they were very frightened of her being privy to their secrets. Common place prison ethics being observed.
Vernon Bellecourt was trying to bury his past as a prison homosexual but some times certain people who investigated him would bring up his sordid past. Since he was sore ass over that part of his life, he often went out of his way to make those people’s lives very miserable and attacked them in many indirect manners accessible to him due to his associates within the real “invisible” leadership of the American Indian Movement. Vernon Bellecourt was able to control the naive grass level people without their knowledge and he was directly behind the attacks or investigations of those people. As long as the grass roots people were told it came from the AIM leadership, they blindly obeyed.
Sitting there as he explained, “yeah, i cant do anything but i guess that’s what we have to do because that’s what they said.” No one ever accepted Vernon Bellecourt as a real serious AIM leader but more like one of the lost causes people. He was too “gay” and played quietly behind the scenes hidden as the evil homosexual master mind who was behind AIM’S “inner circle leaderships'” unrealized subverted activities. which we now see what he really was doing.
Dennis banks was out chasing little girls, Russell, john and Clyde being to busy embezzling locally donated small funds, procuring and using drugs. The AIM-IITC off-shore safe was wide open for sticky fingers. All this content of character openly cloaked behind the seemingly apparent nature, Vernon Bellecourt was a fashionable and very legitimate “hair salon beautician”. Like Richard Simmons turning into son-of-Sam when he wanted too.
This “new” Vernon bellecourt we now see is not the “old” Vernon since he knows he’s too old and could care less about what happened now. He firmly believes he is “the one” to spread the word about Indian genocide. He’s playing the “too old to prosecute Theda Clark and Vernon bellcourt American Indian” card. same old card and same deck. they always forget about the joker in the deck. I remember the joker explained as half crazy and the other 50 %, a flat out fool! they kill people without regard to consequences. John Graham was already “stationed” at the twin cities being Vernon bellecourts body guard or otherwise, being on call.
When Anna Mae Aquash came to assist at the little red school house and is where john graham “allegedly” met Anna Mae Aquash. John Graham was recruited from the Pine ridge crew as a serious man about business he is paid to do. His mother is a pine ridge enrolled Indian. Russell Means doesn’t know this? Which brings up this notion, when did he become a Canadian citizen? that dude has more names than a espanic coming to America. He grew up on the pine ridge reservation. Who the hell is Chris Richards? I bet John Trudell would love to know that. Russell Means doesn’t know this either?
Them Pine Ridge people have more names then the pope has masses to preform.
You will also note no where during all the heavy traffic conflict activism (after the multi-million dollar foreigner countries money donations secretly sequestered in off-shore AIM-IITC bank accounts) does Vernon Bellecourt ever risk being involved in the front line AIM warriors. He is never found within 1200 miles of any actual confrontations of the AIM and the law personnel battle lines. He would appear only when the planned AIM-IITC public relation events was a press conference or a high profile reservation event that had many innocent elders and people attending. He was seriously watching his behind.
Anna Mae Aquash had the primary information to the hundreds of millions of dollars donated by foreign countries to the AIM-IITC funds, and who controlled or assumed those funds. Again it was Vernon Bellecourt at the home office and his inner circle members; Russell Means, Ted Means, William Wahpapah, John Trudell, William Means, Dennis Banks and Clyde Bellecourt receiving stipend monies from those donations.
Carter camp was so brilliantly stupid at this time, he had no clue about this and he was AIM national chairman. With the smaller donated money embezzlement’s: like when Russell Means and his little brother, bill “kill” Means, stole the $68,900.00 that was to finance the Longest Walkers way back home in 1978. Russell snatched the money bag, handed it to lil brother bill. bill ran out of there with it like a professional football fullback clutching the football and making a winning touch down. The AIM leaders laughed about it as they were eating at a fine restaurant nearby the fine motel they were staying while the longest walker crew ate “donated foods” and slept at the green belt park.
They ordered the Longest Walker’s rookie public relations people to solicit more Washington D.C. churches for more donation money to refinance the Longest Walkers journey home to their reservations. Their taunt in the face was they believed white and black America owed the AIM long over-due monies for land rent and restitution, and without “their AIM”? any American Indian activism was non-existent. Pay the AIM or be a active participant on the next AIM project called, the longest swim, which specifically targeted all non-Indians in the united states.
It was funny watching the AIM leaders get all jacked up over control of “the money and the easy babes”. Like 6 caged gorillas fighting over bananas. They readily believed they could use extortion and force to make “white and black America” pay up.
It had been understood Vernon Bellecourt also made a deal with Anna Mae Aquash. So she, and her husband, Neegoshik Aquash, received monthly stipend money payments from the AIM office as directed by Vernon Bellecourt in accordance she would keep her mouth shut about those foreign country donation totals.
Anna Mae Aquash routinely witnessed several AIM leaders meeting with Federal Officers under the excuse they were “Parole Officers” meeting with the AIM leaders who were on “life-long paroles”. HMMMMMM? and they were fighting the United States of America?
Anna Mae Aquash discovered the real informants and federal level operatives within the AIM leadership. Which was a bad thing for her.
Anna Mae Aquash witnessed certain AIM Leaders routinely used donated funds to buy drugs or otherwise, simply embezzle those funds.
Anna Mae Aquash witnessed the private inner ex-convict “AIM leader warrior” circle that had virtual control of anyone who “joined” AIM. (she had a “pretty good” idea it was that way. Put up your dukes or behave.) If you were an ex-felon? You had a much better chance of being a member then a “supporter”. If they thought you would kill on command and hold to prison ethics? You were “in”. As an ex-convict, any federal handler can control you. it was about control. Anna Mae Aquash knew all the placement of AIM leadership body guards. which prison they were recruited from. which of them had actually committed murder or other criminal acts to “protect” the AIM leadership.
Anna Mae Aquash watched many of the AIM leaders entrap or deliberately order a newly recruited AIM person into committing a criminal act to show they were “real AIM material” and belonged inside the AIM infrastructure. One of the boys! Anna specifically knew all the lies and cover stories issued from AIM-IITC in regards to many “touchy” situations and events that happened inside the AIM-IITC inner circle. Truthfully analyzing the AIM former leadership crew, we see a tremendous amount of criminal acts enacted by them. Whether its epitomized in the united states
government’s laws or the Indian communities Indian leader character references?
The major leaders all have murder, theft, perjury, extortion, drugs and sexual predator attached to their names. Several examples, John Trudell, Russell Means, Leonard Peltier and Dennis Banks. They have close connections to someone being murdered while they were in the area or had clean sweeping alibis when someone they knew was murdered. Or one of their body guards went to prison for their actions. That in itself is not justification they are dirty players but the fact remains they are all part of a tightly associated group of people who may have very well pulled off the biggest hundred of millions of dollars scam in Indian history.
They know who murdered who and why in all instances of the American Indian Movement card. They were all recruited because they were players of a different caliber and could be trusted to be tight-lipped if situations did not go according to plan and in the case of Anna Mae Aquash, this was certainly the case and they have all had total Amnesia about someone named, Anna Mae Aquash ever since. They were all on ground level zero during the “hit” on 2 Anna Mae Aquashs.
You can not ignore they planned every event AIM was sponsoring and also the hidden activities that the “inner circle” routinely did. They knew they would have to play the game of misdirecting and misinforming anyone other then themselves to keep certain criminal acts from being revealed and in their paranoid drugged up minds?
Anna Mae Aquash was that person who would send them all back to prison or forever exposed them as the self-selected, illegitimate and unqualified “wannabee” Indian Leaders they were.
Whatever Dennis Banks was originally imprisoned for in the early 1960s (theft) doesn’t compare to his real identity that unfolded as he became accustomed to some very sinister out-in-the-open deviant behaviors with total immunity and public scrutiny affixed to being a “militant AIM leader”.
Dennis Banks started having a sexual affair with Darlene Nichols, aka Kamook, when she was merely 15 years old (maybe even 14). Dennis banks was 34. Dennis Banks was a slick pedophile hiding within the AIM. They had their first child when she barely turned 17 and shows he was in a sexual relationship with her at 16. Since the Lakota people say a man with “elk power” is allowed to do that, Dennis has a “tribal legal” operation commitment and acceptance of his “sacred sun dance powers”. Which establishes he did knowingly abuse his leadership position to commit child sex acts with the very impressionable young females attracted to the American Indian Movement. The long list of females under the age of 18 which Dennis has had sexual contact with and resulted in a child is legendary in Indian country. Think i am bullshitting? Count his kids and figure out when theywere born and how old Dennis banks was at the time? All 42 of them. Its surprising!!
He has never been questioned why he continuously violated the trust of the Indian parents to their children’s chastity and virginity. Why hasnt the United States Government done any thing with this fact? Does Dennis Banks have immunity from the united states government?. Even if the victims say, it wasn’t a violation since South Dakota’s statues explicitly state, 16 years of age is the legal age of consent. Jean Day explains it like this, neither Dennis or Leonard peltier broke any laws in South Dakota because both jean day and kamook banks gave their consent for sexual relationships with Leonard and Dennis. even if they were both under 16 years of age. Hmmmm?
Dennis Banks can look you in the eye with total humility and lie beautifully as any underhanded scam artist you will ever meet. His trick is simply by hiding out in the open. staging another “World Peace Run” or quietly counting his money. He’s that slick! Hiding out in the open is his favorite trick.
Dennis Banks did his share of “bad jacketing” many good Indians simply because they noticed his habit of child molestation and sexual predator skills. He always has 2-6 big gorillas around him playing body guard to a “self-made sacred Ojibwa warrior”. The many secret memos he has send out concerning innocent and naive caring people who came to assist the AIM and not to become entrapped into forced adulation of the very flawed AIM leadership is very real and thousands of people have experienced this on a person to person level with the Minneapolis crew.
Today, Dennis Banks is quietly hiding and trying to out-live the terrible betrayed acts he did while he was sabotaging the good spirit of the real AIM in the Indian people. To keep his pedophile self out of prison. He keeps in strict contact with his “Federal Parole Officers” these days. No more “acting” needed for him running off like a common plantation slave and pretend the “feds” are after him. We all know he’s still very pissed concerning his leaked memo of his hatred and complete denial of Anna Mae Aquash’s cousin and subsequent investigator of her murder, Robert Brancombe. Dennis Banks hates Robert Brancombe. He will never admit it even on his death bed.
If there’s a AIMSTER profile of a very real possible federal informant working in the AIM structure? Dennis banks is your man. Why would the United States Government allow him political asylum in the state of California if South Dakota demanded extradition? When The united states “special interests” Government “groups” spend billions to insure all Native American reservation resources are
in your command?
A small fry operative like Dennis Banks is essential if you have spent millions of dollars on his “cover” within the specific secret operation of taking command of the American Indians reservation natural
resources. You have to look deep to see the reality of that question. He’s there! It was a great cover story. People who work for Honeywell usually have some sort of national security clearance and “specialized training”. Air Force Intelligence? Is Dennis banks really capable of killing “sugar ray” Robinson?
YES, VERY EASILY! WOUNDED KNEE WAS A LEGITIMATE WORKING KILLING FIELD! The defenders inside wounded knee had no guarantees they were going to live. Murder and child molestation inside were freebies.
Russell Means decided in his book, “Where white men fear to tread”, wanted the acknowledgement he started and arranged the wounded knee saga. Unfortunately, you can’t change the memories of the old Lakota people and the defenders of wounded knee as easily as you can manipulate intentions and falsehoods by staging a reality not in character of a great nation or people.
If Russell Means was the Lakota AIM chapter Leader, then he also knew “the United States Government Special Warfare Interest Groups” were stealing over 36 trillion dollars worth of uranium during his grand standing at the Wounded Knee occupation. Raw Uranium is worth 2,000,000 times the price of oil. The yellow brick roads of weapons grade uranium is paved with dead people, both before and after discovery of the deadly stuff.
The Uranium theft was authorized under the “Homeland Security Act”. Where do you think the united states of America’s massive nuclear arms came from? There were many special Governmental political groups activated and organized to assist the United states Government accomplish the theft of the weapons grade raw uranium located in the National Badland park.
If they could force “Indians” to sign away the badlands area, as they did to non-indigenous plains Indians on the Fort Laramie treaty and the gold, the raw uranium would be theirs by another simple bogus land deed sign off and its always the stupid Lakota, or crow, who get picked.
The raw uranium was discovered by infrared scanners operating on the orbiting NASA satellite station. The Navajo, Northern Cheyenne and crow tribe also had nuclear extraction from their reservation boundaries and they didn’t even know. A special forces detachment came to “safe-guard” the operation on the Northern Cheyenne land, under orders, shoot to kill. All natural resource developments on Navajo land had explicit legal language if “any other secondary minerals” were found in the coal mining area they had signed agreements on, they were the property of the mining company.
Uranium was found on their land and the thousands of tons of uranium tailings are still buried on their “sacred four corners land”. They blamed a little mouse with the “hanta virus”. When it was simply uranium poisoning evident on the wild life environment. None of the tribes ever got restitution or payment of their raw weapons grade uranium from the united states government or special interest groups.
The wounded knee occupation was a sufficient enough global smoke screen whereas the United States Government stole the uranium so swiftly and easily.
The 268 pine ridge deaths, 2000 Federal Agents being trained during that era within the Pine Ridge Agency, an estimated 300 Indians being initiated as Federal Informants and any thing else that occurred on the Pine Ridge Reservation was under Russell Means AIM chapter jurisdictional watch. The pine ridge reservation got no money or special considerations unless you call murder a choice destiny!!
The man knows more then he is acknowledging about certain events that transpired on the Reservation. He’s operating under the family unity protection mentality and will not give up his brothers or sisters to the truth but would rather lie or redirect any allegations incriminating him or his family. He will lie directly to your face and redirect whatever thought you may inquire into another myth of “Indianism”. Which will all lead back to how great he is and Lakota people consider him to be Crazy Horse’s reincarnation. Or that he could conceivably, quite possibly, be Jesus Christ himself. Largely depending on how goofy or naive his listeners are. He’s a real rascal to talk too!
I think this California bred street hustler does not understand what it means to tell the truth as a sundancer and a true Lakota. It seems all the AIM-IITC sundancers lie and smoke the sacred pipe all to frequently (and casually).
Russell means says, he had no knowledge if arvol lookinghorse, or arlo lookingcloud, is the man who was at anna mae aquash’s killing, or if any Lakota patriots were involved since he was the local AIM chapter leader. Only after he heard, Robert branscombe was going to name “arlo lookingcloud, john graham and Theda Clark” as suspects did he boldly step forward and say what he had to. However, on the reality side, he knew this was going to happen sooner or later and as long as it wasn’t arvol lookinghorse, he was a player to protect his tiospaye.
Just for old time psychological ambush sakes. what if arlo lookingcloud was a patsy for arvol lookinghorse and the AIM-IITC are afraid of the consequential damage this would impact the sacred white buffalo calf medicine bundle? which would be big conspiracy lie number 712. Think about that? its probably irrelevant both names sound so similar and yet, its strange. Anyone could make a mistake about that.
YES! I agree, arlo lookingcloud is a innocent person and the big pay-off would be for him to take the “fall” for a “big time spiritual leader” like arvol lookinghorse to walk away clean from his part in the Anna Mae Aquash killing. I believe all the AIM-IITC people know this fact. They do not and will not
implicate arvol lookinghorse as the man with john boy Patton graham simply because they feel it would bring the “legendary sacred white buffalo calf pipe” legacy to a spiritual low reality for the people. Only john graham knows and asking arvol lookinghorse means having 200 attorneys and 1100 Lakota people to deal with. which still doesnt guarantee arvol lookinghorse will talk about “hispart in the Anna Mae Aquash conspiracy”.
His hiding place is secure behind the “sacred canupa”. No evidence? No witnesses? He can whistle all the way to hell. His invoked American Indian civil rights, “innocent till proven guilty”, will protect him. hmmm? what happened to the “we are a sovereign nation” declaration?
This side-track info will derail the united states legal references, if AIM-IITC veterans will step up and talk the walk of a real sovereign American Indian nation. This would allow john boy Patton graham to boldly evade extradition and the Minneapolis AIM-IITC would be “clean of the Anna Mae Aquash conspiracy”. Arlo lookingcloud would be set free and whatever case about the Anna Mae Aquash killing would disappear like smoke in the wind.
SO? Once again. true to colors, AIM-IITC mastermind another story to hide the real facts. How much money would arlo lookingcloud want, to spend a few years in prison for his “services rendered”, for the boys?
John Trudell has had trouble sleeping over this fact for many years and today, lets talk about him.
John Trudell has a mysterious past since his “alleged espanic mother” died, his Santee father didn’t claim him and he surfaced out of nowhere at the Alcatraz Island occupation. Did he ever claim to be a full blood Indian? What is he really?
After questioning he revealed he was part Indian and espanic. He does have a street gang he runs with and its still running with him today. His wife, children and mother-in-law were all killed by alleged “federal forces hit man-Chris Richards”. Every where John Trudell goes, follows him an environment of sudden death and paranoia someone is out gunning for him. Why?
The man is mysteriously paranoid and probably has done a few acts that would make him precipitate death to be his running destiny. No one is completely safe around John Trudell and yet, he draws all the new age people to him and his re-organized style of bad boy lobo “Johnny Trudell”.
John Trudell was appointed AIM co-leader, by none other then Vernon Bellecourt, during all the “inner circle” murders and silent acts of internal sabotage of the AIM. John Trudell ran with the West Coast AIM crew that hated and wanted dead all acknowledged or suspected Federal Informants and Operatives within AIM.
In recent years, John Trudell has developed a strange story about “his now friend” Anna Mae Aquash that he helped interrogate as a suspected Federal Informant. John Trudells’ lame amnesiac acknowledgment of Dennis Banks and the Minneapolis crew is equally as strange since he now doesn’t know where they were at during the “inner circle” murders.
The AIM local chapters had ousted the drugged-out sycophantic Bellecourt brothers (Vernon and Clyde) and (pedophile) Dennis Banks from AIM Leadership. No one in lower AIM chapters knew of several hundred million dollar off-shore AIM-IITC bank accounts except the AIM “inner circle” crew. They had lost the keys to their money wagon and wanted it back in their control.
John Trudell was quickly placed as AIM Co-National Chairman with Carter Camp during this time since Carter Camp was elected from grass roots AIM chapters. William Means was given exclusive authority over IITC (International Indian Treaty Council). Why? Because he was Russell means little brother. No other qualifications were necessary. (Like Vernon and Clyde). Vernon Bellecourt neutralized George Michel and Eddie Banai’s share of the original Franklin Street AIM patrol authority.
Dennis Banks was given the task of neutralizing Russell Means and resulted in Dennis slapping him up a little bit. Clyde Bellecourt neutralized Carter Camp’s AIM influence and leadership by staging a direct physical conflict with Carter Camp where Clyde Bellecourt first assaulted Carter Camps younger brother. Carter Camp had no choice but to retaliate and actually shot Clyde in the buttocks as he was running away from carters vicious assault.
Some place in this time line, John Trudell’s family were assassinated. June 1979 he burned the united states flag on the steps of the FBI headquarters. He states he was AIM-IITC national chairman 1972-1979. His explanation that he quit when Carter Camp went to prison but not that his family had been murdered. Anna Mae Aquash was already listed as dead back in 1975. No worries, man!
Which gave John Trudell 100 % authority to any and all AIM leadership. This wholly orchestrated lone-AIM-chairmanship political move went into immediate withdrawal phase to initiated the AIM policy of never selecting and electing AIM leaders from the rank and file membership. Dismantling and omitting the very powerful “AIM National Chairman” title entirely to never ever be used again. WHY?
It gave the grass roots people control over the AIM-IITC and would quickly phase out the OLD_AIMSTER_GANGSTERS and subsequently, expose their “hidden multimillion dollars donation” secret. It also prevented any national AIM chairman from being held liable for any actions AIM-IITC did in the course of any criminal acts as epitomized within the Frame of reference of the United States Federal Government’s laws and statues, but it was certainly OK to allow a singular AIM-IITC supporter or helper to be prosecuted for their involvement of any AIM-IITC events.
All ordered under the authority of 15-day National AIM Chairman appointee John Trudell and his secretive conspiring Minneapolis co-horts. Today he claims to have been AIM National chairman for 7 years.
In the background, Vernon Bellecourt went into high gear in his “black ninja panty hose” and “incorporated AIM” into the National American Indian Movement (NAIM). Thereby eliminating any selected and elected AIM leadership from the grass roots people’s AIM chapters never ever happened again. Dennis Banks and Clyde Bellecourt were both instrumental in this secret phase as they prevented any sub-political associations of NAIM to local AIM chapters by making physical threats and actual secret memo contacts to trusted “AIM allies” in the grass root AIM chapters.
“Bad jacketing” anyone who spoke out against their coup-de-gra of the AIM organization they founded and subsequently lost to the grass roots Indian activists and members. Those “secret AIM-IITC allies” have been surfacing as the new “selected leaders” in the AIM-IITC NAIM home office in Minneapolis,
Minnesota. Usually held under a tight rein by both Vernon and Clyde Bellecourt. It was the hidden millions in off-shore bank accounts they were after.
Since John Trudell was now running with the Minneapolis crew, the Bellecourts and Dennis Banks were suddenly back in control of the National AIM leadership and the secret off-shore bank accounts of the donated millions of dollars to AIM-IITC by foreign countries and foreign leaders who hated America. They donated millions of dirty bucks to finance the AIM terrorization of the globally hated United States American Government.
Which brought into focus, many AIM members never suspected what they thought they were making a stand for in behalf of the American, or Canadian Indian people, was also actually a bid of extended “mercenary services” contracted out by the AIM-IITC from those foreign countries financial “considerations” to AIM-IITC. Why do you think Russell means claimed to mobilize a AIM-IITC special forces group to south America and at the same time, was in “collusion” with his chums, the Bellecourt boys? (Always wanted to use that Russell means vocabulary
word just once.)
Read Vernon Bellecourt’s many interviews concerning all the speeches he has made about representing AIM-IITC as a catalyst that all American and Canadian Indians were openly attacking “the united states government” and he was the leader. You will see where Vernon Bellecourt has been to give his speeches at many subversive organizations that openly use “terrorist tactics” against the United States government. Why the United States government hasn’t arrested him is a big mystery.
Many AIM members never knew of the hundreds of millions of dollars bank accounts the AIM-IITC had in off-shore bank accounts setup by Vernon bellecourt and Russell Means. Vernon Bellecourt needed a team player and someone who would play ball the Bellecourt way.
John Trudell was such a team player for the Minneapolis AIM crew and John Trudell has suddenly developed an awful case of “Minneapolis AIM amnesia” in these later days. Its really strange realizing all the people that are killed around this man and he always has a ready made alibi of his where abouts. He has all the bases covered and there are no witnesses to his paranoia.
It is said in Indian country, when someone murders another tribal or family member? The murderer wears a stench and paranoia around them where ever they go. They have the control over the “spirit” to the person they killed and as such, must wear and feed that “spirit”. It eats away their karma and their own dharma eventually Kills them. Two spirits can not live in one body without normalcy being disrupted.
Perhaps John Trudell is of this nature and his reason for paranoia is a matter of survival. However, watch John Trudell, should he decide to turn his back on the Bellecourt brothers. We will surely see what he “shares” as to his innocence in all hidden AIM-IITC matters of embezzlement, murder, rape and child sex abuse.
NO SIR, John Trudell was no safety refuge for Anna Mae Aquash. He was a main player in the AIM secret subversive agenda to the real American Indian Movement Leadership of America. Many west coast AIM members say they could have saved Anna Mae Aquash but didn’t? They were the ground level zero special AIM_IITC task force that existed at that time and there job was simple.
Eliminate informants and federal government operatives. why? I often wonder exactly how much money Vernon, Dennis and Clyde gave to ole Johnny for his services in all this inner circle murder period?
Today, Johnny Trudell is down in tinsel town rubbing elbows with movie stars and other very drugged out “in-vogue” actors and actresses. He is heralded as “speaker of the Indian poets truths”. Hollywood awarded him a “living legend award” back in August 22, 1998. An ex-navy man!
If all these “allegations” John trudell was part of the killing team that murdered Anna Mae Aquash are true? Will Hollywood die of shame? Leonard Peltier is a very common smallish thug character you find at any Indian bar-room gathering. They are part Indian but will go to any length to prove they are as Indian as anyone there. They will not be left out of the “inner circle”.
Vernon Bellecourt personally appointed Leonard Peltier as “Informant Locator and Interrogator”.
Leonard Peltier developed a running crew the likes of any mobster boss in the inner urban city environment. Leonard Peltier selected no rookies but all seasoned tough and equally capable killing men as himself to do the job.
John “lobo” Trudell, Dino “psycho” Butler and Robert “razor” Robideau were his main crew.
So it is not strange they would all be there at many of the AIM most controversial situations within its inner infrastructure conflicts and situations. When you watched Leonard Peltier and his crew operated? You were going to find many fights and violent situations because Leonard Peltier was a thug and had very little intelligence. Leonard Peltier believed he could read a persons psychic aura and know if they were federal informants or if a woman wanted to make love with him. The boy was strange. It bordered on the edge of insanity but the real fact was, Leonard Peltier could hit you or let you stay in AIM depended largely on whether you recognized him as a full blood Indian, or not, and if Vernon Bellecourt thought you were subversive to the AIM.
Leonard Peltiers association with many of the legendary AIM tough guy crews only strengthened his resolve to also hide behind the “sacred pipe” for his acts in the “brotherhoods murderous history”.
Taking your criminal acts into the sacred Sundance and hiding them there under its cloak of secrecy and sacred acknowledgment is a common practice of the AIM-IITC. Leonard Peltier did it. John Graham did it. Clyde Bellecourt did it!! Russell means did it!! Who else can you name?
Sealed with a “vow” over the “sacred pipe”. Now we all know why Leonard Peltier keeps saying my Sundance brothers are jealous of my fame and have left me here in prison to die, but we made a sacred vow on the sacred pipe.
Sacred rule number 1. NO MURDERERS CAN NEVER HOLD A PIPE LET ALONE SMOKE IT!
In this time and era, we are realizing them warrior acts as deceptions of cowardice or disinformation. We now know he killed the federal Agents and several other people inside the AIM group but he will never admit it. why? He’s a natural born liar with no respect for the “sacred pipe” and we know he believes if he “snitch’s on telling the truth? He’s a twelve time loser and will get himself killed by ex-felons that play for keeps. That is the laws them boys play by.
However, many AIM members were openly afraid he would beat the hell out of them, or kill them, if they told. Or? One of “his boys” would do the job for him. Which is why his statement, “we will take care of our own”, is no mere idle threat but a guaranteed promise.
Ever wonder how many people were involved when Anna Mae Aquash was actually killed? We now know its a massive conspiracy involving Leonard Peltier, Dennis banks, Russell Means, Clyde Bellecourt, William means, John Trudell, Ted Means, Dino butler, Charlie Hill, Vernon Bellecourts, certain Lakota AIM women, secretive white Jewish attorneys and some special recruited allies from south and central America. MS13? Maybe? Its a beautiful lie of deception they have been telling us.
It is highly doubtful if Leonard Peltier will ever tell any truths concerning the AIM. He is into lying about his acts too deep he cant back out now. No one believes him anymore. He has rotted in prison and will die incarcerated as a prison homosexual. Leonard Peltier doesn’t know any thing about how certain AIM Leaders used him to do the dirty deeds they wanted done to cover their acts of betrayal to the American Indian Movement. ALL FOR MONEY OR CHILD SEX ACTS.
He was played, punked and he didn’t even suspect a thing. He’s too egocentric about his own sense of value for decency and still so dense in the head to know the Minneapolis crew ordered and played him for a dumb fool. They left him to rot in there forever now. Even Jesus couldn’t get Leonard Peltier out of prison.
So, that brings out some little questions about who, or what, was the dark and sinister invisible mind force behind AIM’s most disastrous era when killing “AIM members” was not an option but a reality? Who is sneaky enough to stage all the acts of the AIM as attributed to certain people and never to themselves?
Who would think they could use the AIM activities to mask and hide their personal agendas? How much of the “secret hidden off-shore bank accounts” did the referenced “former Federal Agent” routinely get a percentage of? Why the big AIM agenda about Federal Informants and Operatives? Could those federal informants and operatives recognize the “former Federal agent”? What did the AIM have to hide, or who in the AIM leadership had some thing to hide?
If you’re a American Indian leader, you’re obligated to be of good content of character and able to meet with other sovereign nation leaders. Including leaders of the United States government and people. We have treaties and legal agreements with them people, you know what i mean? Why try to undermine the very basis of our existence as a people by disavowing our ancestors agreements and testament of their passage thru time of the invasion of other people onto our lands? It doesn’t make sense.
Vernon Bellecourt! Ask Vernon Bellecourt! He knows!..Arlo Lookingcloud-2000
He did hide the AIM-IITC millions in off shore bank accounts in Panama, Spain and Geneva, Switzerland. Or perhaps after the disagreement with Russell means, he has switched locations and account names. Some one mentioned they have always had them accounts but were now in Germany and Italy. one thing is certain, he would have some problems bringing that much money into American banking services without reporting it or finding a legal operation to do such a venture.
Which is why he was always traveling out of country when ever AIM had a direct armed confrontational occupation going in the United States or Canada. His famous habit of calling the AIM security and saying, “I cant be with you, brothers, but I am there with you in spirit! hoka hey! its a good day to die!”. “I got you all some donations, here’s where to pick them up at or so-n-so will be arriving to hand them to you.” “Hoka Hey!”. Yeee haww! Yeee haww!!..Click!
Then dear old Vernon Bellecourt would go out soliciting more financial contributions supposedly for the current American Indian conflict but if any came in? they went directly into the AIM-IITC secret bank accounts and those donations were never mentioned or held accountable since he lied so beautifully about any such donations ever happening. while the American Indian people were defending the American land and people, Vernon was in another country soliciting millions of donated dollars to the AIM-IITC American Indian activism cause. Figure that and say, no way!!! Windigo monies “for the Indian cause”.
Recruiting, grooming and mentally challenging lesser intelligent, “I want to belong to AIM” candidates, to kill the person who would reveal how, and when, he stole the AIM-IITC donated hundreds of millions of dollar funds was easy. Money was a strong enough reason for Vernon Bellecourt to sabotage the AIM. It never was about Anna Mae Aquash revealing Leonard Peltier as the premiere AIM hit man or the notion of “Informants or Operatives” inside the AIM.
Yes, its true Leonard Peltier feared Anna Mae Aquash would tell how he bragged about killing the FBI agents. He was instructed to kill Anna Mae1 Aquash where she stands in Farmington, New Mexico but that was never revealed till later.
Then “another Anna mae2 Aquash” surfaced after the Farmington “anna mae1 aquash” incident and they were back to square 1 and who was this “anna mae2 aquash”?
Only after Vernon bellecourt commanded John Graham to do some thing about the “Anna Mae aquash2 problem” was “AnnaMmae2 Aquash” addressed. John graham had always worked for Vernon bellecourt and got paid very well for his efforts and successes. Then the “works” were in the making and it was going to be over in a few days.
Its not too “stupid” to think Leonard Peltier and karate expert, Charlie hill, were the men that knocked out Anna Mae Aquash’s teeth. Why? think about it. Anna Mae Aquash was a Canadian woman who knew nothing about American prison ethics and how ex-convicts operate after being released.
There are many AIM warriors Vernon has approached and asked to murder someone he hates or had problems with. In the near future we will meet his, and Dennis Bank’s, “secretive California espanic-indian killing bad boys”. ALL RECRUITED AND GROOMED DURING THE D-Q SUNDANCE CEREMONIES IN DAVIS CALIFORNIA. The great Wanka Tanka is on their side. A mini version of “Wanna Bee Indian” jihad. A holy war with the Europeans. Unless they escape back south to Mexico, the central or south Americas.
How do we know Clyde Bellecourt in not doing the same recruiting and grooming an entirely new AIM-IITC hit squad at the Pipestone Sndance he states that he started because he had a vision? Maybe too much LSD since he was found guilty of selling 500 hits of LSD to Indian kids. Maybe the United states government can find several of them to question and detain.
Its likely both Clyde and Vernon will either commit suicide or fall down crying about the hidden hundreds of millions of stolen dollars being exposed. Its quite possible they are as smart as john graham and probably have rehearsed a course of action over the 32 years since Anna Mae Aquash’s killing. Then when that actual moment happens they’ve been dreading and planning for? They don’t remember what they had planned and reveal themselves as the idiots they are.
Vernon, Dennis and Clyde used thousands of donated dollars and drugs to post-released ex-felons recruited AIMSTER hit men to do their dirty work. The United States prisons systems is still full of the AIMSTER warriors they used and left to rot in prison. They may be in serious danger if them lifers ever get a hold of their old asses in prison at this stage of their game.
Their conspiracy lies are all falling apart.
Vernon Bellecourt is a thief.
His baby brother, Clyde Bellecourt, is a thug and a thief.
Dennis Banks is into denial and an inspiring lying-walking-running pedophile. A walking dream of insanity and always planning “hits” against people who say he’s a pedophile. Think i am lying? Look at the court records of what kamook said and what Dennis remembers. CHILD ABUSE! Time line is the clue.
Ego-maniac Russell Means still has no clue about integrity but trained as an accountant. The boy lost his brains and still cant understand lying is not a content of character for an American Indian leader or maybe his accountant training is more powerful then he believes.
Lobo Johnny Trudell is a drug-fried “paranoid” can of spam. His buddies “Quiltman” and Dino Butler seem to be his only touch of reality with the 21st century.
NOTE AND CREDIT TO: Sam American Horse.
FOOTNOTE “LINKS” FOR YOUR EDUCATIONAL PLEASURE!
https://jpwade.wordpress.com/2013/03/26/question-for-all-aim-members/
https://jpwade.wordpress.com/2015/02/16/snake-oil-we-are-what-we-consume/

reposted https://richardboydenreport.wordpress.com/?s=White+Buffalo+Calf+Woman&submit=
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Time To Come Home, Holy Ghost Walk Binds

noreply@blogger.com (White Buffalo Calf Woman) — Tue, 22 Dec 2015 14:03:00 -0800

Time To Come Home, Holy Ghost Walk Binds
https://www.facebook.com/groups/whitebuffalocalfwoman/permalink/761993757239216/, Hoop 6 indigocrystalchildren@googlegroups.com, https://plus.google.com/+WhiteBuffaloCalfWomanTwinDeerMother/posts/NQsZvrcJjCt , https://whitebuffalocalfwoman.wordpress.com/2015/12/22/time-to-come-home-holy-ghost-walk-binds/ ,

Time To Come Home, Holy Ghost Walk Binds

Feel this loom (weaving). I want to broom (clean myself up with prayers and holy smoke). Yet it is time to bloom (to know more in the spiritual development of me). No more time for the cleansing (for it should be habit at this time). It is time for the bending (walk our part). Pick that robe up (that holy prayer shawl) and walk your talk. Love is the waking of all that barks. Send it home love is the sacred loom. Calling us home. Each child around the world feeling the stars inside of us. It is time to bust.

Send our reaches into the journey ahead, the crags and turns of all that has been read. We walk this song, sacred we move along, because in the dark, there is a spark. Let us lean on this place, which holds a good taste. Heaven on Earth she is on her worth. Walking towards the place of the good times and all that rhymes. She takes your hand and says time to understand. Love is on the land.

Tell me true, you feel the blue? Heaven is calling you. The soul inside beckons to the stars. Each of us are all in this jar. Twisted turning for our hands to bind. Let us start and walk our part. Each child ahead the four direction red. Let it burn like the fire of the sacredness we list. All is the treasure of this kiss. Come now child, dream a good dream, with this smile upon our hearts we take this while. The mission of goodness across the land. Help us to understand to forgive our Brothers and our Sisters to have a better day. Let us praise.

Dancing and singing. Yes I hear the cries. We are like the Eagle with bountiful eyes. All is targeted with love. Come to this curve and sit like the doves. Two by two, that is the way, because I need you and you need me. Justice will pave, the hands of time of yesterday. Let us sing and rise up to the skies. Tell it true, magic is the sacred blue. We are going to this land. Help us to understand. That God inside of you beckons to the skies of this great view.

Angels sing across this world, not as usual as you cared. There is much to divine to bring us a shine. Lots of lessons to burn our toes. Sow dance and sing and let it ring. Bounce with your heart and feel those notes. Blessed flute does read. Waves of listing side to side. Waves of motion about our times. Feel this waking and all that is true. Let us become the sacred blue. Send our hearts out into the seas. The mission is to bring longevity, to all of our actions with happy hearts. Let us each dew our part.

All those who think you need sin, time for you to begin. Pick up your heart and make it a spiritual part. Time to change your ways, because Heaven is longing to display. And the mission is to bring us home to praise. All of the children want a good daze. Dream a good dream to shine our hearts, because we want a good part. Each as a mission to proclaim, I found my Greatness and make no mistake. I am going towards the sacred walk I talk to make the dream a better dream, for everyone needs a kinder stream.

Those stars inside of me, bust with desire to seek the seas. We wanted more and more to shine. Let our hearts bind. Come together and you will find a place of a greatness of our hearts that tine. Like combs that share the alignment of the hairs. Seek the mission you believe. Love is coming true, because it is the fabulous hue. The colors all in harmony. Do you sea. Do you see? We are the blue, the red, the yellow dreams. All of the four directions will be pleased.

This is the time of what we shined. Help us ponder on the sacred worth. Let us bind our hearts today to bring in all that is holy in a great display. We are working to shine this true, all of the hearts inside of this view. All over Mother Earth the children cry, "Holy Father tell us wise?". Looking for answers as they seek. Love is the mission, come together be pleased. Fight for love in each day. Fight to bring in a better way. Let us become the waking of the call. Let us shine for it all.

There the waking of our eyes, gifts to us butterflies. Fly fly fly across the oceans of time. We bind our hearts to the turtle floats down the sacred river of the gold. Inside of you and me. We are working for the sea. Let our Brothers and Sisters chime to the heavenly rhyme. All across this land. We will take part to understand, to forgive and save our hearts to bring our bodies into a good part. Let us reason with this soul, inside I want to develop gold. Good dreams for everyone. All my Relations we are SUNS. Rising from the dust, let us put on a good gust. All of our breath displays, love is on the waves.

Dancing and singing to hear our cries. Come along and become the wise. We are moving to the land of no return, the promise of the Rainbow words, the dew that blows and thunder roars to bring in the tears we adore. Flood this world with all our enemies who need confusion to be unleashed. Let them become the tears that feed, the land of the sacred seeds. For love will rise and take hold of the waves that lift them to the stars. And we are the children who will know, the holy praise of the after snow. Crystalline rainbows. We come to share this place, the heaven on earth we will taste.

Feel the beat. Inside of you an empty street. A spell of magic to make complete. Paint a picture you desire of love and happiness we smile. Love is the waking of each child, for this is what each seek to the long tiles. Walk this way four directions display, the heavenly blue road of yesterday. We pick up our shoes and carry our prayer cloth the holy four directions we thought we lost. Yet inside of all that seeks. Heaven on Earth we are becoming meek. Do not shatter without a smile, because all those sparks of light will shine twice. Once within. Once without. Then we will know the heaven spark. The holy dew that flies in the view of the mountains that reach the snowy peaks to touch Great Spirits who mist in the heart of the spiritual for all the children down hill.

We come to this land to help all of us to understand. Here we take our baby steps down to the Earth and upon this lane, the many color exclaim, "We are relatives. (laughing along the way). We are relatives once more. Remember each has a chore." Love is going to bring us home, because it is time for us to throw those stones. Right into the heart of the true, where the crystalline child will know you. The perfect blend of harmony, the sinners got no relief. We are making peace. Thus our arms are around this world. Together we swerve. We twist and turn to embrace our love. We are looking for the sacred doves.

"Shiloh Shalom", the "garden of peace" inside of your loom. A blanket of love from "Grandmother" 's hands, the "Unci" of all that makes us understand. Hand to hand, field to field. Love does wield. Come to this place and we will make a good chase. The waking of the children stance, saying we got to get to the ranch. There we will play with the buffalo and talk to the fox and all he knows. We will spin around to fly with the butterfly. And we will wave with the green grass grave. There buried upon our feet, we will bless our ancestor for all they keep. Let us understand. We are together part of this land. Heaven on Earth we go this girth. Love will shine. Stars will bind. And with this hold. Let us be cold, where the snow touches the peaks and the valleys bow meek. This is the great journey we keep.

White Buffalo Calf Woman sings and Holiness David Running Eagle Shooting Star drums for all the sacred suns. We wanted to find a way, let us pray. Let us praise. Let us walk this journey upon the stars, the road with an open jar, full of diamonds in the sky to say we wanted a better way. Have a good dream with me as we walk the path to the human who is kind, healing this world and worlds near that need cheer. Love is near.

Blessing the Colors

Gifted by Alightfromwithin.org Angel Services Around the World
Sioux Task Force and Rainbow Warriors of Prophecy
Jews for the Ark of the Covenant the Rainbow Promise

Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!". I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze! White Buffalo Calf Woman sings

Sacred Blessing Song for Hugo Parra, a Rainbow Man

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 16 Dec 2015 13:23:00 -0800

Sagrado Canción Bendición para Hugo Parra, un hombre del arco iris

(English) Sacred Blessing Song for Hugo Parra, a Rainbow Man.

Vamos a estar a limpiar este pecado. Vamos a prescribir un ojos celestes. Ventanas de oportunidad simplemente no pasan volando. Debemos agarrar y dar lo mejor y una oportunidad.

(English) We'll be cleaning this sin. We will prescribe (true) blue eyes. Windows of opportunity not just go flying. We must grasp and give their best and an opportunity.

Vamos recogemos este campo. Velemos sobre el pliegue (acuden aprender sobre el amor). Comencemos nuestro corazón. Debemos convertir comienzan todos los fieles, un lugar donde cantar y llevar esperanza a los vientos. Queríamos más y ahora es el momento para que nosotros soñamos. Es hora de que la mayor de las cosas.

(English) We'll pick this field. Let us watch over the fold (come learn about love). Let's begin our hearts. We begin converting all the faithful, a place to sing and bring hope to the winds. We wanted more and now is the time for us to dream. It is time that most of the things.

Estamos en busca de amor. Estamos bajando las luces. Debido a que en el interior tenemos una gran vista. Estamos soñando un lugar donde florece paraíso. No volamos y nos vamos zoom. Echa mano de esta brisa cósmica y te lo vas a creer, que la música dentro de ti te mostrará cómo se inclinan sobre las rodillas. Bendice y orar todos los días para ayudar a sanar las ondas de aire. Esa es la única manera.

(English) We are looking for love. We're dimming the lights. Because inside we have a great view. We are dreaming of a place where paradise flowers. No fly and go zoom. Take hold of this cosmic breeze and you going to believe, that the music within you will show you how to lean on his knees. Bless and pray every day to help heal the airwaves. That's the only way.

Estamos todos juntos. Estamos uniendo las manos. Estamos buscando a los fieles, anhelo en los vientos. Dile a toda la familia nos vamos a casa, justo a tiempo para brillar esas piedras. Justo a tiempo para abrir los huesos enterrados (cuentos perdidos).

(English) We're all together. We are joining hands. We are looking for the faithful, longing in the winds. We tell the whole family we go home, just in time to shine those stones. Just in time to open the buried bones (Lost Tales).

Mujer Búfalo Blanco canta desde el corazón de la Madre del arco iris (Rainbow Man) Hugo Parra. Buffalo Robe: arco iris, violeta, aguamarina, gris.

(English) White Buffalo Calf Woman sings from the heart of Mother Rainbow (Rainbow Man) Hugo Parra. Buffalo Robe: rainbow, purple, aqua, gray.

You said, "Y cuando pienso mucho o peleo, se me parte el craneo en la parte superior izquierda.. "

(English) And when I think a lot or fight, it breaks my skull at the top left ..

(White Buffalo Calf Woman) La actividad del cerebro izquierdo está transmitiendo luz movimiento a través de la cabeza. Esta es la actividad masculina (sol). Demasiado es demasiado y que su cuerpo siente el dolor. Es por esto que es muy importante que los hombres, especialmente usan anillos correctas actividad cerebral, la creatividad y el movimiento del corazón, de sonido (lágrimas de llanto, vino sagrado). Esta es la actividad femenina (luna). El uso de ambos lados equilibra el cerebro y permite la igualdad y el de aquí para allá, caminar, bailar, de ida y vuelta de la comunicación y más como las mareas fluyen, con la luna y el sol.

(English) Left brain activity is streaming light motion through the head. This is male activity (sun). Too much is too much and your body feels pain. This is why it is very important that men especially use right brain activity, creativity and heart motion, rings of sound (crying tears, sacred wine). This is female activity (moon). Using both sides balances the brain and allows equality and the to and fro, walking, dancing, back and forth of communication and more as the tides flow, with the moon and the sun.

(Hugo Parro) Usted ha dicho, se me olvidó decirte, Cuando me duele, me duele mucho el corazón, que es parte de mí, es sólo recientemente, como barrera de calma o poner? Ahora me duele un poco, no sé por qué .. sí, no no lo hago

(English) I forgot to tell you, When I hurt, it really hurts the heart, it is part of me, it is only recently, as calm or put barrier? now it hurts a little not know why .. yes, I don't not.

(White Buffalo Calf Woman) Esto se debe a que, cuando canto, todo es purificado. Te quiero y voy a hablar con usted más tarde. Hay mucho que compartir. Su hijo cristal devota, Mujer Búfalo Blanco

(English) This is because, when I sing, all is purified. I love you and will talk to you later. So much to share. Your devoted crystal child, White Buffalo Calf Woman

(English by Hugo Parra) Ok, thanks a lot, you are very special and forever'll be in my heart, light kisses and hugs.. see you.. heart emoticon

Mother Earth She Glows

noreply@blogger.com (White Buffalo Calf Woman) — Mon, 14 Dec 2015 07:44:00 -0800

WhiteBuffaloCalfWoman TwinDeerMother

Mother Earth She Glows
Monday, December 14, 2015
https://plus.google.com/+WhiteBuffaloCalfWomanTwinDeerMother/posts/HMySHTHpcRC, Hoop 6 indigocrystalchildren@googlegroups.com, https://www.facebook.com/groups/whitebuffalocalfwoman/permalink/758241080947817/

Northern Light Skulsfjord Tromsø by Ronny Mikkelsen

Mother Earth She Glows
(spoken words) Let the joy settle inside of you, where the song catches the dew. Love shines on through. Let us grow the long hair. Streams mighty in the glare. We are snared. Love is the waves we shine today. Let all of our warriors find this way. Hay over the tides roll. We are together forming the gold. Heaven help us prescribe the tendency of the wise. Let us pray and find a good daze, the great mystery unravels before our face. We will shine to show Great Spirit Mother we love your glow. Tender hearted I call you dew. We feel the magic that flows through you.

Mother Earth where you tend the fields, thank you for all you wield. Comfort prescribed in the winds just to help the children begin. We see the magic of the growing seeds. Let love guide us along the pave, the magic of the heart at last. We are sworn enemies that collide hay over the rolling hills, my Brother comes home to say. Let us have a better day. Let us have a perfect place. Miracles grow and tender dew we sow.

Pillows in the sky talking talking about the wise. Why, why, why, they cry. All the Elders and Children want to know, which way will it all go. There is a moment in time where we sing to rhyme the spoken and the true. Let us be faithful in all that is the comfort of me and for you. We will cry my Brothers, my Sisters await your child. Come and bring it all home, the smiling face of the risen sun.

Heaven help us along this path. We are going to last. We are taken hold of the spoken blast. We sing our magic all over this world. Come to place a hand in God, the spoken of the dew of the clouds. And wherever the sun shines through the dark, the Angels sing and hark. There is the place where the shadow begins, oh my heaven let me hear you sing. Inside of your heart, we take care, the little children are aware. We bring this happiness prescribed, joy abundant to the tides. We are moving free. Freedom reign. Come bring down all shame. We will find a way to bring us to become the holy people you did praise. There is a waking of this cry, all over this world Mother Earth you know why, wise is the hands within you, the souls that feed you and the love that grows upon you and the tears shed to bring you all home. We are sworn. Love is worn.

(begin singing softly) Come lift your hand. Come lift you hand. We will stand. We will be one cosmic band. All of the children everywhere, we hear your cries. we know why. Tell the children in the wake, we come to share this stake. Build ti up in the sky, the home of salvation you did cry. Sow your pillows and bring the righteous home. You are the children of this great big dome. Mother Earth cries for you. Every day for you. Not a day doesn't go by with out her tears that cry. Love is the born.

White Buffalo Calf Woman sings and Holiness David Running Eagle Shooting Star drums along with the whole of Mankind and all our relations who chime. We send our love to you. Thank you Mother Earth for your glow. We watch your snow, the crystalline rainbow.

Gifted by alightfromwithin.org Angel Services Around the World
Sioux Task Force and Rainbow Warriors of Prophecy
Jews for the Ark of the Covenant, the Rainbow Promise

Visions About our Native American Red Man Tribes, the Rainbow Promise

noreply@blogger.com (White Buffalo Calf Woman) — Mon, 9 Nov 2015 15:17:00 -0800

Alight FromWithin

Visions About our Native American Red Man Tribes, the Rainbow Promise
https://www.facebook.com/groups/whitebuffalocalfwoman/permalink/745382528900339/

Vision 1.
Relative VI Horvath feeling blessed visions November 5, 2015 at 11:25am
I need some help.. I had a dream (vision/astral) this morning.. Native Americans were giving away help.. I was motioned to go to a shaman.. he hugged me from behind and held my palms up and said " you have tiger power" then he flipped me over and again.. it was very powerful and hard to get up.. any thoughts? Thank you in advance.. peace..

Interpretation (iyeska WhiteBuffaloCalfWoman Wbcw TwinDeerMother)

Vision 1.
VI shares vision: "Native Americans were giving away help."
Wbcw interprets: In the Native American culture, the Great Give a way is part of the culture. This part has been eliminated by society, really not understanding it's full potential. And it was an evolutionary turn and the tides are shifting the other way. Inside of the Native American heart, there is still a place that is gifted away. They cannot help themselves. Yet there is lots of controversy because people take advantage of the goodness of others. All across the United States and Canada, Native Americans are helping save our lands, our water, our rights as spiritual human beings. With the help of others, they too will be giving away needed help, when all seems to falter and the plains of time shift to unwind, meaning society is changing. Preparation has begun all over the world. Red Man will show the world how to become spiritual, bless and find greatness in each other through the great give-a-way. In order for red man to give all, the white man must supply the falls (humility). Time to help each other out. The world is distressed and in pain. Only love will get rid of all of our shame.

VI shares vision: "I was motioned to go to a shaman."
Wbcw interprets: A holy person or medicine person is the usual word. White Hoop Nation use the term shaman, however used term, the meaning is the one who carries the medicine to heal you. The first place to learn how to receive help is to start with spiritual medicine. This is the blue road of the heavenly soul. What affects us there, effects us here. They are aligned next to each other, yet we often do not realize or society invalidates the existence of the heavenly dreaming fields often referred to dark space. All over the world, white hoop nation is seeking the dark spacial fields, yet the red hoop nation is simply walking and talking upon these paths. And there is lots of confusion. Sow, one must stop to receive a blessing and understanding of what will be happening. This removes fear and allows the ability to hold each other in the spacial fields are kinsmen or Lakota say, "all my relatives" or all my "relativity" of the spacial fields, each being of light gifts to another being of light. We depend on each other and there is no other way to exist. It is time to bring the soul to the sole."

VI shares vision: "he hugged me from behind and held my palms up"
Wbcw interprets: A hug from behind is learning about trusting another person. This is the first step towards receiving knowledge of the great mystery. When your hands are up, you are able to hold as well, to receive. This is the blue road of the spiritual heavenly road, our eternal souls.

VI shares vision: "and said " you have tiger power""
Wbcw interprets: If looking at a tiger you find they are colored orange and black stripes usually. Orange (2) is the seed of continual eternal. Black (0 or a hoop) or blue is the heavenly road (sound wave, all directions at once). The seed of light (2 or orange), the fire that is birthed is contained in an embrace. In the sacred ghost walk, we flow with Great Eve (20). We are the seeds that are embraced in her hoop. There we have much love that we receive. We call this wasna (Lakota word) or Native American's call it pemmican. However the term is used for a rich protein mix used when illness sets in. Once taken, the person rises up. Rising up is the virtue. When our spiritual soul flies in the seas, the visions of the crystalline lights in all beings (hashem, Hebrew word meaning a name, which all things have). To have tiger power is the strength to rise up to the occasion. To understand it is both light and darkness, aligned harmoniously together. And mostly to be aware, that together we receive, loving relatives from all realms and distinctions. Take hold of the tiger, because the tail will show you the way, into the waves (frequencies, signs, sines in the air). There we play, work together and cry with joyful bliss to share the sacred kiss, innocent and pure, because love endures. One note: realize, that the tiger is from the Yellow hoop people, whom enters as the place of the "Rising Sun". Lakota call this the Morning Star. Yellow man is the Sun. Red man is the Daughter. Together Brother and Sister. Brother makes the place safe. Sister makes the place real, sealed. We have entered into the yellow rolling hill in time, the third phase of evolution where the soul and the sole have equality (wopila or great thanks to the arc of the covenant dance, along the rainbow trail).

VI shares vision: "then he flipped me over and again."
Wbcw interprets: All waves move in an arc, hoops or circles. Some are longer and others are shorted, yet all move in this path continual and eternal throughout time. When he (medicine man or referred to as the shaman) turned you over and over, he repeated the lesson for you quickly in order for you to learn and move on to the heavenly path that is eternal along the Rainbow Trail (ark of the covenant details).

VI shares vision: "it was very powerful and hard to get up."
Wbcw interprets: Repeating lessons happens on the red road. This is where Native American's help by teaching the sacred blessings, purifies the spacial fields. We learn to become holy people and align the right and left hemispheres together. Realize, just because one is red man does not make him or her a holy person. It is a holy person who can receive another and their stories. RECEIVING is the heavenly virtue on the blue road of the soul. The Red road of the sole is a learning ground, where we have lessons to repeat and repeat until we learn. It forces us to WALK the right way. It is hard to get up, because you must bow down, kiss the girth (earth, ground) and pay tribute to yourself, allowing forgiveness and love to flow through you to release prejudice and disharmony. Sacred blessings are powerful, yet lessons are the most powerful, it feels like, when we do not understand. Yet if we receive the story, learn, roll it over, then we can conceive and bring fruition to our eternal journey of the soul.

Vision 2.
Brother Walk March Joseph Benyamin Hines visions. Thu 10:17pm November 5, 2015 "SAW A DREAM OF HALF OF THE NATIVE AMERICANS UNITED AS FAMILY LIVING IN A LONGHOUSE CHEROKEE STYLE AND HALF OF THE NATIVES LIVING IN CHAOS AND DISCOMBOBULATED. I VISITED THE UNITED FIRST THEN THE DISORGANIZED. NOW I KEEP THINKING THAT I WANT ALL THE TRIBES TO BE UNITED
BLESSINGS I BOW ELDER WHITE BUFFALO CALF WOMAN
I ALSO SAW A HILL CLOSE BY THE LONGHOUSE AND A BIG POND NEXT TO THE HOUSE"

Interpretation (iyeska WhiteBuffaloCalfWoman Wbcw TwinDeerMother)

Vision 2.
Brother Walk March visions: "SAW A DREAM OF HALF OF THE NATIVE AMERICANS UNITED AS FAMILY LIVING IN A LONGHOUSE CHEROKEE STYLE
Wbcw interprets: A long house has the ability to bring all the family together. The shape is four sided. I have visions of long houses as well. With 24 poles (book of life and division), which is the tradition, you will find that the crystalline (11, sole stone) beings align. In other words, the wave form crystal (11 or red-red) fits perfectly over the top of the wave form orange-green (24 or orange-green). The seed (2) and the embrace (4) come together to make a whole, a lodge, a home, a community of kinsmen. I think these were the first apartments or a shared communal living of many. In a long house, usually 60 or more are housed.

Brother Walk March visions: "AND HALF OF THE NATIVES LIVING IN CHAOS AND DISCOMBOBULATED.
Wbcw interprets: A seed (2) flies in the winds, not sure when it will land, where it will stick in the sands, yet hopes for and dreams of all things to come. We receive the goodness or dispersing and giving, as well as sustaining eternal tracks of our internal spiritual soul has to offer to our family of each other, all of our relatives. (4) the Spiritual river of all things is embraced, yet feels like a chase. It comes down to a matter of perception, "Can I, Will I, Dare I". Eyes vision and fission (the splitting of a large atom into two or more smaller ones). It depends on us to bless and contain our ties and relationships.

Brother Walk March visions: "I VISITED THE UNITED FIRST THEN THE DISORGANIZED. NOW I KEEP THINKING THAT I WANT ALL THE TRIBES TO BE UNITED
Wbcw interprets: On the blue road of the heavenly soul, we are united in the cosmic world of all things. On the red road of the earthly sole, we are separated to seek our goals, learn our lessons and bring us to the messings. We are learning to bring chaos into harmony or alignment. Blue road is creation. Red road is destruction. We create all things first in our visions or seas, then we build and finally over time, it becomes destroyed. The path is always blue, red, yellow, then white hoops. Everyone must take to this route eternally. Much of the world as we know it to be, takes to the red road first, things all things start on the red road. Yet all is created on the blue road first. When we are stuck on the red road, without heavenly virtues, we repeat our lessons until we do learn, blue road first. This is played out with tears. Tears of sadness is the default on the red road. Tears of joy is the intention on the blue road. Learning to bring the blue road of the spiritual first is the great learning of this phase of evolution. Yes, my Brother Walk March, united we are just that we must REAL_EYES it first, then we will become the great dreaming, sharing our streaming and beaming as ONENESS, true and blue.

Brother Walk March visions: "I ALSO SAW A HILL CLOSE BY THE LONGHOUSE AND A BIG POND NEXT TO THE HOUSE"
Wbcw interprets: A hill is representative of the wave forms, the hues of colors, the bringing of the sacred weather or whether or knot. The waves of light (nine sacred streams of light waves) flow through the field (four directions of the long house, representing the sacred spacial field). Water is the blessing for the four directions, contained in the spiritual river. This is where the sacred stones, become crystalline, like snow flakes and even drops of water. We have faith and walk upon this water. We believe, therefore we can conceive, receiving all that is within our knowing and our sowing. And all the flowing going through, needs blessings in order to find it's place among all the stars (crystalline stones or beings of light). Note: Star color is white or Grandfather (Lakota word Tunksila) and it's true color 15 is red-blue. Red and blue roads cross and light beams out of sight. Crystal color is clear or pearl (perfect crystalline sole stone representative, we all past through here eventually, as we learn to descend down the Rainbow Trail. Crystal (big star) has White (little star) eyes. And White (little star) has Crystal (big star) eyes within. This is the big pond, the pool of water that peers into the great mystery of our souls (blue road), learning to walk on the soles (red road). United finds the yellow road. Equality (Lakota word wopila) in brain function, in our dreaming and believing. We are in great thankfulness and rejoice to find ourselves in the reflection of water.
Brother Walk March: "BLESSINGS I BOW ELDER WHITE BUFFALO CALF WOMAN

Wbcw blesses:
Blessings to my Brother Walk March where the Eagle Flies Joseph Benyamin Hines. I bow with you to the sacred hoop, where we get the scoop. Visions and dreams, bring in the great knews. Thank you for your sharing and glaring (light you cast upon the world).

"Blessings to the people. Blessings to the World. Blessings to everything, especially our thrills. Blessings to the humble. Blessings to the blood. Blessings to the heart of where we should. Blessings to the waking. Blessings to the dead, in order they can find real-eyes (realized) to shed. Come my family. Come together to sing. Bring your heart into all that rules."
White Buffalo Calf Woman sings and Brother Walk March brings

The Rainbow Trail is the story of the Ark of the Covenant, the Jews bring to us. The Lakota (Sioux) Creation story shines out the first 20 colors or hues of the Rainbow Story. The Sacred buffalo robe is the four directions in four colors or hues that describe our book of life or holy scroll. We scribe all things that happen to us and bring this knowledge to rolled over lives. One life after another. Sometimes looking just like the last life, yet do we repeat the story or learn about the glory or sacred hoop, together? This is the humble bow of the sacred stars, each has a reflection and hue, as well as a duty to the whole. United we are real-eyes (realized). Separated, we are continuing the saga, the story of the journey. To be eternal of the soul we descend through ourselves on the blue road. To be eternal of the sole, we ascend through our children on the red road. When the soul meets with a new sole body gifted by the next life, together united brings the walk and talk or wakan tanka, the Great Spirit Father ("I am" teaching), where dreams come true. Woo hoo, love gots (has) the hues. Great Spirit Mother ("the way" teaching). And when the the streaming of light flows through (red road streaming fire) the fields (blue road four directions in the water) we learn "I am the way" and the yellow road appears, if the holy eagle flies with true love, folding emerges triumphant.

White Buffalo Calf Woman interprets (iyeshka)
Gifted by alightfromwithin.org Angel Services Around the World
www.whitebuffalocalfwoman.org Sioux Task Force
little sister to big brother
Rainbow Warriors of Prophecy (true blue)

1 Corinthians 10:3-4

(3) all ate the same spiritual food, (4) and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.

New King James Version

Yes we walk in the flesh—meaning we have fleshly bodies. God has made us physical. But, we are not really supposed to walk according to the flesh. "We walk by faith, not by sight."

We live in physical bodies. We have physical lives. We have our physical problems. But the battle we wage is not physical at all! The battle is fought in the realm of belief, ideas, philosophies, teachings, words, principles, and laws. To sum it up, we could say, "We fight the battle in our minds."

That is where it is—in our minds. Or as the Bible often says—within our hearts, our emotions, our personalities, our developing character. Why is that where the battle lies? "For as he thinks in his heart, so is he" (Proverbs 23:7). A person is what goes through his mind, what he allows himself to do, all the decisions that he makes.

We say, "We are what we eat." We know that what we put into our mouths goes into our bodies, and supplies our bodies' needs as energy or raw materials for building and maintenance. We know that our bodies over time replace all the cells that we have! That is the way that God has made us. Our food is the raw material—fuel—that makes us what we are physically.

Well, spiritually it is the same thing. We are what we think! We are what we allow into our minds. René Descartes said, "I think therefore I am [Cogito ergo sum]." It is essentially a true statement because it is our thoughts, and the character that our thoughts have helped to form, that will pass through the grave. Our essential being beyond our physical flesh and blood is what is going to be preserved by God.

Job 32:8 informs us that "there is a spirit in man," and Solomon writes in Ecclesiastes 12:7, "Then [at death] the dust will return to the earth as it was, and the spirit will return to God who gave it." And God does whatever He does with it. What is recorded on that spirit? The person's thoughts, his memory, his beliefs, his desires, his habits, and his character traits!

God does not work with us through however many years of our lives just to throw away what He accomplished in us through His Spirit.

When we die, He takes what He has made, and He stores it for the resurrection, so at that time, He can return it to us in a spirit body that will live for eternity with Him. What He stores is what goes on in our minds with the human spirit coming into alignment with God's Spirit: what we think, what we believe, all the experiences we have gone through, the habits we have formed, and the character traits that God, by His Spirit, has created in us. Those are the things that pass through the grave.

— Richard T. Ritenbaugh

Waterfall_Rainbow_by_MrsLeonScottKennedy

Ghost Walk Songs Day 118 (-4) August 30-31, 2015

noreply@blogger.com (White Buffalo Calf Woman) — Mon, 31 Aug 2015 19:21:00 -0700

Oyate (Lakota word), through the blood of the people we flow through Eve.

Ghost Walk Songs for the Children of the World
Day 118 (-4) August 30-31, 2015

Holy Ghost Walk Prayer Song #1

Dance and sing with me. Share this breeze. Heaven and Earth company. Heal this world. Feel the herd (yelps). Feel that word.

Hay hay ho. Hear we flow. Hear we flow. Hay hay hay. Love on those waves. Hay yah ha. Hay yah ha. Feel that wind. Feel that wind.

Hay yah, hay yah, hay yah, ho ho ho. Feel the sad, the green grass grow. Spirit knows. Hay hay ho. Hay hay ho. Loving stones.

Holy Ghost Walk Prayer Song #2

Valleys grow the green grass. Valleys grow the green grass. There among the stars. We can sea far. The wind blows. Over the hills into the wind. Our family begins. All over this world. We are ONE. We are SUNS. We are thine enemy until the mask comes off of your face. Then you find family. Stars among the GREATS. The MAGNIFICENCE of the ETERNAL. Love grows where the green grass sows. It is time for all of us to bind. To shine like STARS in the hills. Valleys comfort me. Allow the wind to breeze. "Heaven take hold", for SHE is so bold, Great Spirit Mother told.

Holy Ghost Walk Prayer Song #3

Feel it sing. Righteousness brings. Song and dance, I can feel that prance. Okay willows bay. Every seed take hold. We are the mold. We break the bowl and deliver another. Oh yes we smoother (you with love, waves of eternal bliss). Smother you with love. We are tough. Look at that bowl, hot like fire, soft as dew and we are true. Dream. Dream. Dream.

Heaven watch me glean. We are stars, broken pots (shards of light divine shine), reflections of the whole. Help us unfold (all of creation). Blossom. Blossom. Stars shine. We will bind. Broken pot to beautiful bowl (containing us all together, ONENESS is at the stern, sailing our vessels), full of fruits of labor. Love overflows and greets and knows. W are here together. Heaven is near. Whoo hay. Heaven leap into this place.

Repeat, repeat, hear the story, GLORY.

Holy Ghost Walk Prayer Song #4 (kisses)

Sending love to you in the blue. All my Relatives, deep, high, all wide, sides, together inside, outside, streaming, beams of flows.

Heaven keep me in the "Still Waters". Hold me. Bath me in the light. We have sight. We dream tonight "to knight". Let us save the world. All in fear. Help the warriors near. Call them home. We are born. We hear the horns. Time to cry. Have good eyes. STILL "in light" (sound waves, heaven saves us in our cries). Sounds sow bright. Heaven in sight. Stars. Stars. Stars. Stars. Wail your cry (wavey sounds, rolling hills we feel the storm, the holy dew that comes from you).

Holy Blood Stream, shards of light.

Holy Ghost Walk Prayer Song #5

Oh all our bones need healing. Stories, let us dig them up. Drink from this cup. Wail and cry, sing out why. The world needs stories. The world these glories and defeat we meet. Brave are our soldiers.

Dance and sing let it out. We gift away a good shout. Healing this world. That is what we say, "Love leads the way. Love leads the way". Mother Spirit knows "the way" SHE portrays. Great Spirit Mother (16) we praise this world, your glory, your story, your buried bones, tell us the tones. We cry in a song; help get along. Put it in a song, heal all wrong. Heal with a song.

Hay hay, ho ho. Over those waves. We ride those waves. We (are) safe. We save. WE portray healing in the world phased. Bring it home, aligned together. Good dreams.

Hay hay, ho ho. Hay hay, ho ho. Feel the flow. Hear it grow. The long pipe knows (a good long story). We WE get the strange growth. Light your pipe (purify your breath with holy fire), green grass strife where the golden grows, Brotherhood strolls. Hay hay, ho ho.

For the children cry. So many cry need those saggy eyes to roll a river in the sky. Ghosts that walk. Healing and in the shock, thunder knows. Rainbow Mother (12) grows (groans). All those colors. She reverberates (repeats the hoop, the holy scoop). She knows the children. All the Rainbow Clan she demands. Let us stand.

Hay hay, ho ho. Hay hay, ho ho.

Holy Ghost Walk Prayer Song #6 (with Pine Ridge children spiritually, holy ghost talking)

Kids flood towards the gold, glimmering sun stars we bring. Holiness David Running Eagle Shooting Star and myself, White Buffalo Calf Woman (glistening).

Let us sing together children. Let us sit in a circle. Yes that is good. Let us feel the stars sing. Therew we will ring.

Did you hear that, the sound that is a fact, the PACT (promise of the rainbow trail, we whale, sing the sacred songs). Our promise. We breathe the songs to heal the world. That is right inside of you. You are the blue (all my relatives, mitakuye oyasin), all my little children. You must teach the world. You must help them sing, bring those tears to ring. Great Spirit Mother feels the dew. Every morning, we feel her touch (Morning Star). Her tears of love pour for us. Yes you see the story. We are her glory. Each day she watches over us. She is the song upon the world. All that brings. Feel her sing (tears grow).

We must sing for HER. All she exclaims. SHE wanes, bows and wets our tows. Beating hearts. Come us part. Give it away all we say. Hear the song. You and me we are the trees (torus is the tree of life, eternal red road of fire), ever growing, evergreens. That is the spring (tears of gold, SHE holds). We are HER sod, where green grass grows.

(sniffles and tears of joy overflow) Here we go. Dance and sing that song where the grass grows and mountain stones, we find buried bones. All those stories. Let us dream. Heavenly beams.

There we flow. Hay hay, ho ho. Repeat that stone. Ring that bell. We like that smell. Heaven and Earth nails, builds those castles in the sky. Feel the laughter, after, all together a happy home. Gentlemen of (SUN) STONE. Big MEN. Willing to fight for love, bringing it home, the royal tones. We gather them home.

My little ones (laughter) you dance so well. Such is the well, a river swells. Show the world. Now the Olders, the Elders, Sisters and Brothers, Auntie, Uncle come dance with me. All together. Let us dance now, the circle prance. We sing our chance. Great Spirit Mother we are your children. Your husband brought you the wedding gown. How beautiful you are. Sweet lace, perfect face, white and pure heart that steers (like a sail boat). My love you the stars. Your children will bring you home from the dark.

Hay hay, ho ho.

Holy Ghost Walk Prayer Song #7

For the children we prize, our heavenly eyes. (winkte 45 degree fold, creating dream spacial fields).

The Sun Dancer snares us to the glare. Suns inside shine bright. Sun Dancers shine inside so bright. Stars out of sight. Yes, let us dance and sing, hear the drum beat. That is your heart. Never stopping, always with you. Feel it true. The heart beat in you. We do this so natural. Yet the world forgot. It feels like shock. Dance and sing. Take them by the arm and pour on the charm. Love always wines (sacred tears of joy or sorrow). Love is the great grin. Love wages against sin. Love brings us home. We are the stones. We are loyal to those tones. Sing and cry, heal your eyes.

(White Buffalo Calf Woman continues to sing)
See you later my children. We take flight and come back tonight where the song bends around the ring. We take action all those stings. And like Great Mother, SHE teaches "the way". Heaven does save, when we heal our eyes. SHE teaches us to do the impossible. SHE flies in the sky. And with these dreams, we lie down in her green grass and dream impossible dreams that come true.

Have faith my little children. We will see you soon. Love blooms. The "clouds in the sky dance". We feel her prance as we lie down in green grass pastures and dream a good dream to heal her songs. And all that has gone wrong. For we are the children from the STARS. And everywhere SHE blooms, we stand near her heart. The beating of drum (your heart), eternal hum.

We bless this world (we wave goodbye). Dance and sing in the clouds (four directions, for everyone, we are the royal suns, revolving around in this world)!

Gifted by Alightfromwithin.Org Angel Services Around the World
Sioux Task Force and Rainbow Warriors of Prophecy
Jews for the Ark of the Covenant, the Rainbow Promise, the Oneness Plan.

Thank you for the images from thrivemovement.com video at https://www.youtube.com/watch?v=lEV5AFFcZ-s&feature=youtu.be

Goddess Legend of White Buffalo Calf Woman

noreply@blogger.com (White Buffalo Calf Woman) — Sat, 25 Jul 2015 19:27:00 -0700

Original artwork by Chenoa Danu, aka Christy

Legend of White Buffalo Woman

            White Buffalo Woman was a sacred woman who brought knowledge to the Oglala Sioux.

          Nineteen generations ago, two hunters came upon a beautiful maiden dressed in white buckskin. The first hunter looked upon her with desire, while the second realized she was sacred, and lowered his eyes with respect. The first hunter reached out to touch her, offending White Buffalo Woman. His body fell to the ground, turning to ashes and bones. She then explained to the second hunter she was from the Great Buffalo Nation and was coming to bring a message to his people.

          White Buffalo Woman visited the village 4 days later, and bestowed a sacred bundle upon them. The Sacred bundle contained the sacred prayer pipe made of red stone. During the visit, she instructed them on the importance of a hearth fire, and showed them how to cook corn and meat over it. She taught them sacred songs, dance and seven ways to pray in the form of sacred rites. White Buffalo Woman spoke to the women, telling them that it was the work of their hands and the fruit of their bodies, which kept the people alive. She also instructed them to be responsible caretakers of the land and to always be mindful that the children are the future of the people.

          When White Buffalo Woman left, she told them there would be 4 ages, The Rock Age, The Bow Age, The Fire Age, and The Pipe Age. She promised at the end of the ages, she would return for the sacred bundle and bring harmony and spiritual balance to the world.

The Wise Woman’s Tarot by Flash Silvermoon

Sacred Items of White Buffalo Woman

Prayer Pipe
Tobacco
Buffalo
Eagle
Hawk
Sage
Red Clay
Corn
Wild Turnip

The seven Sacred Rites
Inipi, the Rite of Purification
Isnati Awicalwanpi, a Girl’s Coming of Age
Hunkapi, the Making of Relatives
Tapa Wankaye, the Throwing of the Ball
Wiwanyaq Wacipi, Sun Dance
Hanbleceya, Crying for a Vision
Naqi Gluhapi, Keeping of the Soul

Hanbleceya, The Crying for a Vision Ritual

A person undergoes a Vision Quest so they can better understand his or her oneness with all things and gain better knowledge of the Great Spirit.

The seeker takes their pipe and some tobacco and goes to an isolated place, often on a high mountain or bluff. The seeker stays in isolation, praying for a vision. The seeker remains as long as it takes to achieve the desired goal; the quests often take three or four days. Visions often come to the seeker in the form of an animal, and dreams carry the most powerful visions.

A song sang by White Buffalo Woman begins:

With visible breath, I am walking…

A white buffalo calf, named Miracle, was born on August 20, 1994 in Wisconsin, on the farm of Dave Heider. It was the first white buffalo born in many years. Some believe she was the fulfillment of the prophesy that the return of the White Buffalo Woman will herald the advent of an age of peace and harmony.

Sources:
The Wise Woman’s Tarot by Flash Silvermoon, Illustrated by Barbara Vogel
http://www.flashsilvermoon.com/

Akta Lakota Museum & Cultural Center
http://www.aktalakota.org/index.cfm?cat=1

First People-Native American Indians
http://firstpeople.us

Goddess Gift by Sharon Turnbull, author of Goddess Gift: Discover your Goddess Type
http://www.goddessgift.com/goddess-myths/white_buffalo_calf_woman.htm

Sacred Source
www.sacredsource.com

This page is the intellectual and creativity of Chenoa Danu, aka Christy
December 2008

http://goddessschool.com/projects/chenoa/whitebuffalo.html
Used for educational purposes by Alightfromwithin.Org and White Buffalo Calf Woman

Chief Phil Lane Jr. Shares the Prophecy of the White Buffalo

noreply@blogger.com (White Buffalo Calf Woman) — Sat, 25 Jul 2015 17:17:00 -0700

Video: Chief Phil Lane Jr. Shares the Prophecy of the White Buffalo

Chief Phil Lane Jr. tells the Prophecy of the White Buffalo.

White Buffalo Prophecy

from P3 Plus

White Buffalo Prophecy from P3 on Vimeo.
This Prophecy of the White Buffalo has been kept within our Magaska Ptesan Wicoti, Hinhan Wicasa Oyate for more than 160 years. It was carried by Mato Gi, Phil Lane Sr., who was named Mato Gi by his Grandfather Tipi Sapa, (Black Lodge) after his older brother, Mato Gi, would rode the Bay Horse, Eagle Claws, and slay the White Buffalo Bull, as prophesied. Tipi Sapa,( Philip Deloria) received his name from his father Hinhan Wicasa after a life changing Vision Hinhan Wicasa received as young man at Medicine Butte when Hinhan Wicasa was 17 years old.

My Grandfather Vine Deloria Sr and my Uncle Wilfred Cadotte told me this prophecy often, as well as my father, Mato Gi. I heard my father speak on several occasions about this Prophecy with his Tahansi Henry Spotted Tail and others when we visited Ihanktowan Territory over the years. My 14 year old was given the name Mato Gi by his grandfather before he died. It turns out the latest generation of our Oyate who carries the Name Mato Gi, who rode the Bay Horse who slayed the White Buffalo was born on August 27, 2000, after White Buffalo Day was declared as Augsut 27. That is why I decided to share it today. The time for the full fulfillment of this Sacred Prophecy of the White Buffalo is now!

My Uncle Vine Deloria Jr. briefly mentions this story of the White Buffalo Prophecy of the Magaska Ptesan Wicoti, Hinhan Wicasa Oyate, Ikanktonwan Oceti Sakowin in his book, Singing for a Spirit,. Many relatives are the direct carriers of the promises of this sacred Prophecy that was fulfilled by Mato Gi' and Bay Horse, Eagle Claws through the spiritual training and guidance of Hinhan Wicasa.

~ Chief Phil Lane Jr. - Ihanktonwan Dakota and Chickasaw Nations

https://vimeo.com/104477300

ICTMN Staff

12/1/14

Most people are familiar with the story of the White Buffalo Calf Woman, who came to the Lakota bringing the canupa, the sacred pipe, the four values, and sacred ways of living. There is another White Buffalo story told by Phil Lane Jr. who is the president of the Four Winds International Institute.
Lane, who is an enrolled member of the Ihanktonwan Dakota and Chickasaw Nations, tells the story of the White Buffalo bull in a video below. He begins by sharing some words of wisdom: “How do you know what hatred is if you live in love,” says Chief Lane in the video. “How do you know what the destruction of Mother Earth is when you only respect her and love her.”

Mandy Peterson - White Buffalo Calf Woman FRAUD

noreply@blogger.com (White Buffalo Calf Woman) — Sat, 25 Jul 2015 16:50:00 -0700

Relatives,
No one can speak for me, White Buffalo Calf Woman. I can speak for myself. Mandy Peterson is a magenta child who cannot see anything clearly and distorts and says, I am speaking. This is NOT ME as SHE THINKS.

When this first came out, I thought about interpreting the story, yet this would only feed into her ignorance. I am getting tired of everyone speaking for me and stealing my name to sell their products and services. Soon they will be dealt with. I sell nothing and am open to everyone who comes towards me for free, yet gifting is honoring. Stealing is simply defiling my name.

LOVE IS THE LAW. I am bringing the LAW.

White Buffalo Calf Woman, whitebuffalocalfwoman.org, Lakota daughter

White Buffalo Calf Woman and The Rainbow Bridge

By Mandy Peterson on April 29, 2012 · Angels and Inspiration, World Peace

This is a story in which the White Buffalo Calf Woman speaks rather than a “channeling.”

Within my mind’s eye, as if in a dream, I saw the White Buffalo Calf Woman approaching me. She knows she needs no introduction. Without a word, she takes my left hand within her right palm and begins to lead me toward a beautiful and vast plane. It feels so calm there; a place unaffected by the ways, the means, or the hands of men. Upon the horizon the Lakota Prophetess traced with her finger an arch from right to left and a huge rainbow in all of its glory and color appeared.

Her finger re-tracing the movements of the arch, the White Buffalo Calf Woman asked me to notice how it starts at the level of the Earth plane, rises into the Heavens and descends back down to the Earth plane again. “So full of hope,” she said. Another word that she spoke was “destiny.” As she and I looked upon the rainbow together, she spoke; “This is your destiny, because this rainbow is part of who you are and of everything.”

As she drew me closer to the rainbow, it seemed to tower so awesomely above me. However, the lady calf woman was not awed. She simply knew. She spoke lovingly; “Notice how a rainbow takes advantage of all of Earth’s elements to tell a story. The light of a fiery sun casts itself onto droplets of moisture within the Earth’s atmosphere, splitting light into colors which then form a brilliant arch. This arch forms a bridge between Heaven and Earth, connecting all. And, notice how, wherever the rainbow may appear, and whatever the day has been or whether a storm has or has not passed through, the story of each rainbow is still always the same. Each contains all the same colors reflected in the same way.”

She continued; “Your life on Earth, dear child, contains all the colors that life can attest. You, and all upon the Earth, hold all the colors that Pure White Light can possess. Such colors are displayed as split but joined together. Intangible but clearly visible, such a rainbow reveals its beauty, unmistakably and everywhere.”

Within my mind’s eye and still as if in a dream, the White Buffalo Calf Woman then led me to the base of the Rainbow which became tangible in her presence. As I took a closer look, there were many people from many walks of life standing upon it at different intervals.

“Walk it,” she would ask me, in almost the form of a demand. She knew that I would not resist. She walked with me, hand in hand. As I climbed the rainbow, I saw hands around me everywhere begin to join; men, women and children from every culture, religion, race or creed that could be imagined. Many natives joined this empowered chain as well.

Once gathered at the top of the rainbow, the Beautiful White Buffalo Calf woman in a voice so clear and calm called upon us; “Dear Children of Great Spirit and of His Earth, look down upon a world below. You’ve come so far.” She continued; “For many of you that have reached the top of the rainbow, it is made known to you that it doesn’t matter from what religion you come, or what color you are, or what manifestations you have made of your life, but that you are here and joined in One purpose: to walk your Earth journey as equals and as brothers while creating awareness of who you are as children of the Divine One.”

She then turned to face us all and asked each of us; “Look upon the Earth more clearly, Dear Ones. May you all stand upon this bridge between Heaven and Earth and gain a higher perspective looking down… a higher perspective of all your collective fruits. See the path you paint upon your Loving Earth with all the colors of your conscious and unconscious prayers and energy. Look upon all of it now and with loving and unbiased awareness. From the top of the rainbow, you understand your true perfection. Only from here, from rising above and still standing in the truth of who you are, it is possible to look down, for how to intend, think, pray and live in ways which recognize the Earth as a being who is joined with you on your amazing journey to know One and All. This is how to have your bridge to heaven, return itself to Earth again and touch ground. Only through bridging back to Earth from heaven may you learn how in all ways is She, your Earth, capable of representing and acting as a mirror for the purity of your truest form; if you should allow. For, She is the shadow of who you are and what you do unto her, you do upon yourself, because you are One. And, if you let Her speak to you from this heightened position, She can teach you how to have your collective Earth life represent the vibration of the Pure White Light that all Her rainbows stem from.”

She continued; “Look at Nature to see what has been created there. Where do you observe a tree growing healthy fruit, and where can be found polluting weeds that without boundaries threaten what tries to flower all around? Of whatever you observe, and without tagging anything as ‘positive’ or ‘negative’ and only ‘what is’, ask yourself what underlying thoughts, desires, beliefs, or seeds has it been sown from? Do not discount the effect of conventions, everyday habits and lifestyles, for these are seeds in action. Like weeds they may begin to propagate and sow until the original seed is hard to note or take accountability for.”

Pointing toward a part of Earth that had been harmed by the ways of mankind, she spoke; “Here, located among the weeds, may you find the root of collective prayers and thought forms which have sown imbalance and chaos into a world so much seeking to know PEACE and LOVE.” Pointing towards a part of nature living more vibrantly, she spoke; “Located within all that is beautiful, balanced and unpolluted, lay the seeds of nature’s abundantly healthy and thriving fruits. From these you may learn how to think and pray in more united and more fertile ways.” She added; “You can then break any mental conditioning in which you have falsely learned to mistake those seeds that bear unfriendly and polluting fruits as those seeds that ALL THAT IS should pursue and adore. WE, of ALL THAT IS wish you to understand CHOICE; one in which you may choose to sow and create what benefits the good of all, since all are One, including One with Earth.”

She continued; “Test all your thoughts for their Truth in Spirit, for they all need to be tested. Test all your wants and prayers for their greater effects, for all have effects. Test what or who you most follow, believe, serve or buy into for ‘how come?’ See how your light and all your colors touch everything and a bigger picture of your world. Know that you are joined as one; within your minds, your hearts, and within what you create with your hands. You create it all. However, it never affects who you are in Spirit, it can only affect a reflection of how you know yourself and a story you would tell.”

Rainbow BridgeThen, in all of our left hands appeared a paintbrush. In all of our right hands appeared a palette of all the colors of the rainbow. Then, the Lakota prophetess petitioned us all once again; “Look how when you look down upon your Earth you can see how in your conjoined efforts you have painted a portrait of the Son of Man beginning to see himself as Son of Creator yet still painting a portrait of yourselves as primarily a Son of Man. Such a son is a son of industry, a son of bondage to all you would conform and falsely rely. You are not a creature of Self-destruction, and you do have a choice of whether you wish to paint a life that collectively unfolds in these ways.”

She continued; “Dear Ones, be mindful of the divisions that you manifest that keep you separated from Peace and from your fellow man. In truth, you are all joined and One in Spirit with the Creator of All That Is.”

Beauty, wisdom and strength radiating from her being she wanted to inform; “Make a choice to paint this truth upon the Earth you see. Paint this truth into your experience and reality. For, it is time to use what you know of your Self in a more embodied way. Look down from the top of this rainbow upon Nature to ask Her more clearly how. Because your material world is alive with mirrors, portraits and all that you choose to be painted and why you have painted them.”

“See any internal ways in which you treat yourselves or Earth in ways that makes either polluted or unworthy. Brothers, sisters, mothers, fathers, children and your Mother, the Earth, are ever worthy. However, through mankind’s treating life unkindly, he has not seen the colors of what you all truly are and what ALL truly IS.”

As she continued talking, she asked those who stood with her to look down upon the Earth in new ways with conjoined foresight and conscious intention. “Free your self,” she said, “For you are here to learn a new freedom regarding who you are and why you came to Earth. Earth is a story about yourself, first not knowing who you are and then knowing Truth. You are not a product to buy or sell; you own nothing and are owned by nothing. When you define yourself through who you are within the world, you create suffering. When you define yourself through a new prayer you re-create Truth. If you cannot pray for PEACE in your world and can only pray for what brings to you chaos, why pray at all?”

As I was wondering what the potential would be if no one prayed at all, she seemed to read my mind and had one thing to say; “You always have a choice of whether you will chose to learn a lesson within a lifetime. Through not choosing, one can never fail, for you can only be what you Are. You merely have another opportunity to learn and a cycle repeats again.”

And, with this last statement, the vision shifted, and White Buffalo Calf Woman showed a glimpse of a potential future. In the vision were many people dressed in white robes, living in shared communities, learning together, at peace with one another and the world. These communities seemed to be one’s that respected the Earth Mother and our brothers, sisters, elders and children. They did not operate on money but upon sharing and trade. Lifestyles were simpler and gentler. Power was ecologically responsible and people lovingly shared responsibilities in tending the land. These communities were one’s that lived the rainbow bridge, seeking to bridge Earth to Heaven, while knowing how to bridge Heaven back to Earth again.
Who is the White Buffalo Calf Woman?

The White Buffalo Calf woman is part of the Lakota traditions. She appeared as an apparition of a young and beautiful woman in white clothing. She gave the Lakota’s many sacred rituals including the “chanunpa” or sacred peace pipe and taught ways of prayer. She said “With this holy pipe you will walk like a living prayer. With your feet resting upon the earth and the pipe stem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wanka Tanka smiles upon us because we are now as one; earth, sky, all living things, the two legged, the four legged, the winged ones, the trees, the grasses.” All are related and all are one family.

White Buffalo Calf woman would leave but promised to return again. As she left she walked off in the same direction she had come and rolled over 4 times turning into 4 different colors of buffalo, the last one the white buffalo calf.

The below “Lakota Instructions For Living” was added July 14, 2012

Lakota Instructions For Living

Friend do it this way – that is,
whatever you do in life,
do the very best you can
with both your heart and mind.

And if you do it that way,
the Power Of The Universe
will come to your assistance,
if your heart and mind are in Unity.

When one sits in the Hoop Of The People,
one must be responsible because
All of Creation is related.
And the hurt of one is the hurt of all.
And the honor of one is the honor of all.
And whatever we do effects everything in the universe.

If you do it that way – that is,
if you truly join your heart and mind
as One – whatever you ask for,
that’s the Way It’s Going To Be.

– passed down from White Buffalo Calf Woman

~ * ~

There is a group who focus on Earth Healing, Love, Prayer and Unity 8pm EST nightly. Prayer can be dance, song, ho’oponopono or anything that focuses on praise, appreciation for life, living things, spirit, and how we are all enough/blessed. Anyone who wishes to join us, please do. More info at www.facebook.com/newworldhealing

About Author
Mandy Peterson

Column: New World Healing | Mandy Peterson is a psychic visionary, empath, channel and EFT Practitioner. She is the author of the book I Am the Lotus, Not the Muddy Pond: Peace Through Non-conformity. Through her writing, Mandy seeks to spread a message of healing and peace and as it relates to a bigger picture or the collective consciousness. For more information or to book a session, visit www.mysticmandy.com

http://www.bellesprit.com/white-buffalo-calf-woman/

Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!". I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze!

White Buffalo Calf Woman ~ Spiritual Practice

noreply@blogger.com (White Buffalo Calf Woman) — Sat, 25 Jul 2015 16:14:00 -0700

Relatives, people tend to speak for me, rather than ask me. Another Article deceiving the people. These are NOT my Words. White Buffalo Calf Woman, elder

Sunday, October 20, 2013

White Buffalo Calf Woman ~ Spiritual Practice

I am here and with you always. I am with the people and am honoured to always be available as your guide. I am here to assist anyone on the earth who chooses to live in peace and harmony with each other and our beloved mother earth. I have shared with you tools that will assist anyone who chooses to practice them and they are still good medicine.

Practice the ceremony of adoption with all your brothers and sisters, that will lead to harmony and compassion between all the tribes of earth. Dance with each other, heal with each other and love one and all. As you expand your understanding of family and grow to love each other, each of you will then in turn find more family and the circle grows. That is how to begin to share your peace with each other. Peace must be your motivating force and being in Oneness with the good earth and each other. The earth will provide for you, but you must provide for her also.

Call upon me to assist in your journey to find that peace within yourself, and then I will share with you how to share your peace with others. I am always willing to come to share with those who want to listen and use the lessons that I teach. I shall bring you wisdom that is balanced and in harmony with mother earth, as you are so much a part of her. Realize your connection to the earth and this will greatly aid in your healing. Trust that mother earth will help to take care of you in return. Follow the rays of the sun and the moon and all that they have to teach you, for you will notice new signs of how to utilize their power in your realm as well.

Engage the nature spirits and work with them through your intuition, and ask them to work with you to enhance your understanding. Share with others what you learn when they ask, and only when they ask, as that is when they are receptive to the gifts that you offer. It is the same for us when we share with you. We have so much wisdom and love to share, however we cannot share until we are invited and asked. This is one of the Universal Laws that govern most realms, and a great one to practice as you learn to live in grace and humility.

Each of you has the ability and the knowledge to work with the realms that are around you. It is just a matter of remembrance and trust. Oh yes, and to practice the skills that you learn. The wise teacher is so because he has walk the path of which he teaches. Therefore walk your path oh wise ones, and use the tools that you are being given, and then walk the path of the wisdom keepers that you are.

I am honoured and grateful for the opportunity to share with you this day. Peace to you all, White Buffalo Calf Woman.

Thank you, Mahalo, Merci, Gracias, Vielen Dank, Grazie, Спасибо, Obrigado, 谢谢, Dank, 謝謝, Chokran,Děkuji

Please share articles as long as copyright and contact info are always included and the message is complete and credit is given to the author.

www.playingwiththeuniverse.com

♥♥♥

http://playingwiththeuniverse.blogspot.com/2013/10/white-buffalo-calf-woman-spiritual.html

Legend of the White Buffalo Calf Woman

noreply@blogger.com (White Buffalo Calf Woman) — Sat, 25 Jul 2015 16:10:00 -0700

Legend of the White Buffalo Calf Woman
White Buffalo Calf Woman kNews and Visions
https://www.facebook.com/groups/whitebuffalocalfwoman/permalink/704045469700712/ for comments

Alight FromWithin

Legend of the White Buffalo Calf Woman

This 2000-year-old legend tells how White Buffalo Calf Woman brought the gifts of knowledge, food, prayer, and a sacred pipe to the Lakota Nation, while camped in the sacred Black Hills of South Dakota. To this day, a respected woman is given the honor of representing Buffalo Woman during Sun Dance rituals. Two ancient pipes have survived and are kept by the Looking Horse family on the Cheyenne River Indian Reservation of South Dakota.

Before the coming of White Buffalo Calf Woman, the People of the Plains suffered from starvation and disease – the consequences of not following traditional ways. The Lakota bands came together at the Seven Sacred Council Fires and instructed young scouts to search in all directions for game. Walking northwest from camp, towards Devil’s Tower, two scouts stopped to rest on a hill and spotted a figure in the distance. As it came closer they saw it was a white buffalo calf. Suddenly the calf turned into a beautiful young woman dressed in shining-white buckskin, colorfully decorated in quills. She told them she was bringing something holy from the Buffalo Nation, and to prepare the way for her. On hearing this news, and with great excitement, the people in the camp made ready to receive her in a large medicine lodge supported with 24 poles. Four days later, the Holy Woman entered, and began to teach the People the Seven Sacred Rites. She then opened a pouch to reveal a sacred pipe and began preying. Filling the pipe with red-willow bark tobacco, she lit it with a burning buffalo chip. After walking around the lodge in four circles, she passed the pipe to the band Elders, saying that the smoke was the breath of the Great Grandfather Spirit, the bowl represented the unity of the Buffalo and Red Man’s flesh and blood, and the wooden stem was all things that grew on the Earth.

Next she removed from her bundle gifts of corn, wild turnip and pemmican. She showed the women
how to cook foods in water in a buffalo paunch by dropping in a red-hot stone heated by a hearth fire. She then spoke to the children – the precious ones of the next generation – how someday they would grow up to have little ones, and to hold the sacred pipe and pray. Before departing, she told the gathering that they were chosen to keep the sacred pipe for all First Nations People on this Turtle
Island. She promised to return to renew harmony, prosperity and spirituality. As she walked away into
the red setting sun, she rolled over four times in the form of a buffalo, each time becoming a black,
brown, red, and finally a white calf. Soon after, great herds of buffalo appeared on the grassy hills,
providing the Lakota Nation with all the resources they needed. Since then, a White Buffalo Calf has
become the most venerated of all living things.

The Story of Blizzard - The White Buffalo
By Dr. Robert E. Wrigley, Curator, Assiniboine Park Zoo
As the Curator at the Assiniboine Park Zoo, it is my responsibility to acquire new animals for our conservation and interpretive programs. In 2006, I was in the process of arranging an exchange of European Bison with a rancher in the United States, when he informed me that a white calf had been born in June 2005 in his large herd of Plains Bison. His animals originated from the herd in Custer State Park, South Dakota. I immediately expressed interest in acquiring this white calf, since it would draw many people to the Zoo. The Buffalo is Manitoba’s Provincial emblem, and historically played a prominent role in the livelihood and culture of First Nations, Métis, and European traders and settlers. I thought that Manitobans and visitors would appreciate being able to see and learn about this rare White Buffalo. While I had heard about Miracle and Big Medicine – two other famous White Buffalo born on ranches in Wisconsin and Montana – I must admit I had no idea of the great spiritual significance of such an animal. I gave the calf his English name Blizzard not only due to his color, but because he arrived in Winnipeg during a fierce snow storm on March 6, 2006.

When word of Blizzard’s arrival was made public, a number of First Nations Elders arrived to inform us of the great importance of this event, and to ensure that the proper protocol would be followed in showing respect to such a spiritual animal. Foremost among these advisors was Elder Roger Armitte, and in the following years he has become a close friend and has helped me with numerous media interviews and documentaries on Blizzard. Another individual who showed great interest in our White Buffalo was Winnipeg Police Service Patrol Sergeant, Cecil Sveinson. He is a spiritual caregiver and keeper of the two Sweat Lodges near Blizzard’s enclosure at the Zoo, and is committed to keeping alive First Nations’ ceremonial traditions.

While Blizzard was still in quarantine at the Zoo Hospital, special permission was granted to Elder Armitte and several other Elders to perform a welcoming ceremony. This blessing involved a smudge with sweet grass, and singing a prayer to the beat of a drum. Now most animals are frightened of smoke and unusual sounds, but Blizzard walked right over to the barn window and stood reverently for the entire performance, as if he knew that he was being honored. A second welcoming ceremony and feast, with many more First Nations attendees, was held after Blizzard was moved to a display enclosure, and the event was enjoyed as a time of celebration and hope; Blizzard again remained close by to watch over the activities.

Blizzard has sometimes looked a little strange with mats of shedding hair hanging from his sides. And like all Bison, he enjoys rolling in the dust and mud wallows, so we can never guarantee visitors and photographers that our White Buffalo will always be white. He looks best in his fresh and clean winter coat, especially after he rolls in the snow. Seeing Blizzard and a brown female together in a field of snow makes for a fascinating photograph, and he all but disappears from view on a snowy day.
When Blizzard was finally introduced to our Bison herd, the meeting caused great excitement. I have never heard so much grunting and snorting, and witnessed such astonishing speed from these huge animals, as the herd charged back and forth across the field. When placed together a few days later, there was plenty of head butting and pushing, and I was quite concerned at times that the jousting was getting out of hand. Heads colliding and horns pounding into rib cages is not a reassuring sight or sound. Finally things settled down, and the dominant females eventually accepted his presence. Perhaps because he looks so different in his white coat, the females still keep him on the outside of the group. As he matures and reaches full size, this relationship will change as he takes charge of the herd. Blizzard still appears to enjoy visiting with people, and of course the appearance of a pail of alfalfa pellets will bring him at a gallop over to the fence. I have introduced a number of First Nations people to Blizzard, and it is touching to see their emotional reactions at being so close to their spiritual animal. Blizzard always responds with interest and gentleness, taking bunches of grass from their hands with his long and soft tongue.

I was privileged, through the kind invitation of my friend Cecil Sveinson, to witness and participate in a Sweat Lodge Ceremony at the Zoo, and a Sun Dance Ceremony in the Sacred Sandhills near Carberry, Manitoba. For a White person, these were experiences I will never forget, and I felt like I was stepping back into an ancient time to observe the most-sacred and private of ceremonies of a people little known to my culture. In this regard, I would like to recount a special story entitled: “The Legend of the White Buffalo Calf Woman,” which epitomizes beautifully what this rare animal has meant to the people of the Plains for over a thousand years. This legend tells how White Buffalo Calf Woman brought the gifts of knowledge, food, prayer (including Sweat Lodge and Sun Dance ceremonies), and a sacred pipe to the Lakota Nation, while camped in the sacred Black Hills of South Dakota, which ironically was Blizzard’s ancestral home. To this day, a respected woman is given the honor of representing Buffalo Woman during Sun Dance rituals. Two ancient pipes have survived to this day, and are kept by the Looking Horse family on the Cheyenne River Indian Reservation of South Dakota.

Originally numbering about 60 million head, the Buffalo was the foundation of the Plains First Nations’ way of life – providing food, clothing, tools, fuel, and materials for their homes and ceremonies. Before the coming of White Buffalo Calf Woman, the People of the Plains suffered from starvation and disease – the consequences of not following traditional ways. The Lakota bands came together at the Seven Sacred Council Fires and instructed young scouts to search in all directions for game. Walking northwest from camp, towards Devil’s Tower, two scouts stopped to rest on a hill, and spotted a figure in the distance. As it came closer they saw it was a White Buffalo calf. Suddenly the calf turned into a beautiful young woman dressed in shining-white buckskin, colorfully decorated in quills. She told them she was bringing a holy gift from the Buffalo Nation, and to prepare the way for her. On hearing this news, and with great excitement, the people in the camp made ready to receive her in a large Medicine Lodge, supported with 24 poles. Four days later, the Holy Woman entered, and began to teach the people the Seven Sacred Rites. She then opened a pouch to reveal a Sacred Pipe and began praying. Filling the Pipe with red-willow bark tobacco, she lit it with a burning Buffalo chip. After walking around the lodge in four circles, she passed the Pipe to the band Elders, saying that the smoke was the breath of the Great Grandfather Spirit, the bowl represented the unity of the Buffalo and the Red Man’s flesh and blood, and the wooden stem was all things that grew on the Earth.

Next she removed from her bundle, gifts of corn, wild turnip and pemmican. She showed the women how to cook foods in water in a Buffalo paunch by dropping in a red-hot stone heated by a hearth fire. She then spoke to the children -- the precious ones of the next generation -- how someday they would grow up to have little ones, and to hold the Sacred Pipe and pray. Before departing, she told the gathering that they were chosen to keep the Sacred Pipe for all First Nations People on this Turtle Island. She promised to return someday to renew harmony, prosperity and spirituality. As she walked away into the setting red sun, she rolled over four times in the form of a Buffalo, in turn becoming black, brown, red, and finally a white calf. Soon after, great herds of Buffalo appeared on the grassy hills, providing the Lakota Nation with all the resources they needed. Since then, a White Buffalo Calf has become the most-venerated of all living things.

With the assistance of the City of Winnipeg Translation Services, and Aboriginal Languages of Manitoba, I was able to have this Legend translated into French, Dakota, Cree, Ojibway and Dene, in both Roman orthography and syllabics. The artwork was created by my daughter-in-law, Bobbie-Joe Leclair, of First Nations ancestry. These signs demonstrate our appreciation to First Nations people for the gift of sharing their spiritual beliefs and traditions with us.

[Download PDF versions of White Buffalo Calf Woman interpretive signs: Left Sign (280 Kb) http://www.naturenorth.com/Zoo/White_buffalo_leftside.pdf - Right Sign (180 Kb)] http://www.naturenorth.com/Zoo/White_buffalo_rightside.pdf

Hundreds of thousands of Zoo visitors come to see Blizzard each year, and many individuals have developed a close relationship with him, offering prayers, songs, and gifts of tobacco ties, colored cloth, and dream-catchers. This calf has become so much more than a display animal -- he is a symbol of spiritual renewal and hope in our community, and has focused attention on bringing people of all backgrounds together. It has been a wonderful experience interacting with numerous individuals from First Nations and Métis communities, and they have taught me so much about their traditional relationships with Nature and the spiritual world. I hope you will have an opportunity to visit Blizzard, and to appreciate what his presence brings to many people, here in Manitoba and from elsewhere.
More White Buffalo Resources

For more information on white buffalo's here's a good book: “Seeing the White Buffalo”, by Robert B. Pickering, 1997, Johnson Books, 160 pp.
An episode of "The Sharing Circle" TV show, Season 15, No. 7, entitled the White Buffalo Prophecy

Photo Credits
Photos in this article are by Darlene Stack, Dr. Robert Wrigley, Donna Sutherland and Ron Boily.
Thank you
www.naturenorth.com/Zoo/zoo_white_bison.html

Image 1: Buffalo Calf Woman by Bobbie-Joe Leclair
Image 2: Buffalo Calf Woman Blizzard by Bobbie-Joe Leclair

Lakota Sioux Phrases and Words

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 31 Dec 2014 21:36:00 -0800

Waninyatu Wiyuskinyan na Omaka Teca yuhabpo!
(Wah nihn yah too)(Wee yush keen nahn)(nah)(Omah Kah)(Tex cha)You hahab Poe) = Have a Merry Christmas and a Happy New Year!

Òmaka Téca Oíyokipi — Happy New Year.

On December 13, 2012, the Rosebud Sioux Tribe approved Resolution No. 2012-343 whic established the Official Rosebud Sioux Tribe Lakota Language Orthography. The Sicangu Lakota Pronounciation Guide is listed below.

Vowels

Nasal Vowels
Diacritics: consonants that use diacritic marks sound different from unmarked consonants.

Lakota Lexicon (words in alphabetical order)
These Are Words Grandfather Gave To The Lakota Peoples

http://www.barefootsworld.net/lakotalexicon.html

LAKOTA WORDS
ai - yes
an’petu kin - the day
a-oh - watch out
agli - to return
ahoappa - wheat
akicita - peacekeepers
amba - goodby
anapo - the dawn
anho - to count coup
ate - father
awi - they

can wakan - sun dance
cetan - hawk
cetan nagin - shadow hawk
cha - without
Chaka dee Wakpa - the Powder river
chante - heart
chatawinna - left-handed woman
chikala - little/small
chun - tree
cinks - my son
ciye - my brother (a man’s brother)
cola - friend
colapi - friends
cunks - my daughter
dho! - an exclamation
dopa - four

esnella - a loner
ey-hee! - alas!

Haho! - look at this!
Hanhepi-wi - the moon
He wonjetah - One Horn
hecheto aloe - it is finished
hecheto welo - it is done well/ it is good
he-ay-hee-ee! - a call to the Great Spirit
heecha - owl
hehaka - elk
hehaka sapa - black elk
heyah - no
heyoka - clown
hin - yes
hohahe - welcome
hohe - enemy
hoka hey - pay attention!
hoppo! - let’s go!
Huhn - kill cry
hunkaschila - young man
huntka - god of the east

iktomi - trickster spirit
iku - chin
ina - mother
inyan - rock
inipi - purification rite/sweat bath
ishta - she/female/girl
iyotake - sitting

kaga - demon
kangi - crow
kapi - story
katiyimo - enchanted mesa
kiksuyapi - don’t forget/remember
kikukanpi - makes room
kin - this
kokipa - fear
kikipapi - fears
kola - friend (same as cola)
kte - dead/killed
ku - come back
kuwapi - is chased by

Lakota Oyate - the Sioux Nation
le mita - mine
le mita cola - my friend
le mita pila - my thanks
leksi - uncle
lela - very
lela oosni - very cold
luta - red

mahpyua - cloud
Mahpyua Luta - Red Cloud
maka - earth
maka mani - walk on foot
Maka Sichu - Bad Lands
mani - walking
mato - bear
maya owicha paka- fate/ he who pushes you off a cliff
maza - metal
maza canku - iron
maza chante - armor (metal heart)
maza ska - silver
mi - me
miyelo ca kola - I am friend
micaje - my name is
Mieyebo - I am
mila - knife
mila hanska - long knives
mitawa mine
minne - water
minne sosa - muddy waters
minne sota - many waters
minne-wakan - holy water (also whiskey)
mita kuye ayasin - we are relatives
mitawin - my wife/my woman
moksins - moccasins

na - and
nacacijin - loyal/faithful
napa lute - red hand
nagi tanka - Great Spirit
nimitawa ktelo - you will be mine
nita - yours
nituwe he? - who are you?
najin - stand/standing
niyaha - feather
nunpi - two

ocheti - seven
ohan! - yes!
ohinyan - forever
ohitika - brave/courageous
ohunko - false/untrue
onikare - sweat lodge
okute shooter
ocheti shakowin - 7 Sacred campfires of the Sioux
onsila - poor thing
onshimala ye - pity me
oo-oohey - it is time
oosni - cold
owa - wound
owa sicha - bad wound
owanka - floor
owatamla - straight tongue
ozuye - warrior
owanka wakan - sacred altar
owayyeke wasse - everything is good for the eyes

Paha Sapa - Black Hills
paha - butte/mountain
pahaska - longhair
pecokan sunpi - scalp lock
pejula - medicine

pejula sapa - coffee/black medicine
pejula wacasa - medicine man
peta - stone
pilamaya thank you
pila mita - my thanks
piskin - corral
pte - buffalo cow
ptesan-wi - white buffalo woman
ptecila - small buffalo

schila - old
skuyela - sweet
sheo - sage hen
shinte - tail
Shinte Galeska - Spotted Tail
shunkaha - wolf
shunke canku - iron horse
shunke-kan - pinto
sicha - bad
siha -foot
Siha Sapa - Blackfoot
siha sicha - bad foot
ska - white
sosho - snake
sota - many
skan - sky
sintkala waksu - sweat lodge
sitomni - all over
siyotanka - flute made of cedar wood with a long neck and heard of a bird
skunk manitou - coyota
sunkaku - younger brother
ta - to sing
tanka - big/great
tashina - robe
tashina pte - buffalo robe
tashunke - horse
Tashunke-Witke - Crazy Horse
tasina shawl/blanket
tatoke - antelope
tahunsa - cousin
takuskanskan - power of motion/ power in anything that moves
tasunke hinzi - yellow horse
tatanka - buffalo bull
tatetob - the four winds
tatanka ohitika - brave buffalo
tantanka ptecila - short bull
tarca sapa - black deer
Tatonka Iyotake - Sitting Bull
to - blue
tokalu - fox
taku - something
tiyata - at home
toks’an - around about
tohan - when
tokiya where
tonkala - mouse
toksha ake wacinyuanktin ktelo - I shall see you again
tuki - is that so? (used only by women)
tunkasila - grandfather
tunka - stone

unci - grandmother
unktehi - water monster

wacin - I want
wacanga - sweet grass
wagichun wagi - talking tree (the cottonwood- sacred to the Lakota)
wahi - I am coming
wakina - thunder
wakuwala - chases
wakan - holy
wakan ankantu - great holy
wakan tanka - God
wakan tanan kici un - may the Great Spirit bless you
wakinyan - thunderbird
wana - one
wanagi - ghost/spirit
Wanagi Tacaku - Spirit path
wanagi yata - place of souls
wanbli - eagle
wanbli cikala - little eagle
wanbli luta - red eagle
wankala - tender/soft
waniyetula - winter
wasin - here
wanbli galeshka - spotted eagle
wasicun winyan - white woman
wasichu - white man
wasna - pemmican
Wa-sna-win - Storm Woman
wastelakapi - beloved
wayo kapi - it is the truth
waun - I am
waste - good

wi - sun
wichasha wakan - medicine man
wicksemna - ten
wicoti mitawa - my village
wicasa - man
wicasa tankala - Little Big Man
wicasa wakan - holy man
wickmunke - rainbow, or trap, or end of the rainbow
winchinchala - girl
winyan wanagi - spirit woman
witkowin - crazy woman
wiyan wakan - holy woman
wiwanyank wacipi - sun dance
wiwasteka - beautiful woman
wojapi - berry soup
wo-wakan - supernatural
wohitika - to be brave
wolakota wa yaka cola - peace without slavery
woyute - food
wonunicun - a mistake has been made

yamina three
yata - place
yunke-lo - death
yumni - whirlwind
yuta - eat

zunta - honest
zuya - warpath

Thank you http://kayitah.tripod.com/page2.html

Please be patient while an alphabetical listing page loads. The Lakota spellings are image files and this reduces the load time.

Here's a sample.

English Listen Lakota

My name is (your name) and my relatives, I shake your hands with good feelings in my heart.

http://www.sageandsweetgrass.com/dictionary.aspx

Lakota Words

Hawk- četaŋ (chehtahn)
Coyote- mayaleca (mahyahshlehchah)
Otter- ptaŋ (ptan)
Porcupine- pahiŋ (pahheen)
Prairie Dog- pispisza (pishpeezah)
Big- taŋka (tonka)
Little- cik’ala (cheekala)
People at the Circle- oyate (oyate)
Friend- kola (kola)
Holy- wakaŋ (wakan)
Pray- čekiya (chekeya)
Medicine- pejuta (peyjuta)

Find Lakota (Sioux) language lessons here to learn the Native American language today!

- See more at: http://www.stjo.org/site/PageServer?pagename=culture_language#sthash.88ngANIv.dpuf

Useful phrases in Lakota Sioux

A collection of useful phrases in Lakota Sioux, a Siouan language spoken in parts of the USA and Canada.

Key to abbreviations: sg = singular (said to one person); pl = plural; yo - said by men to a single person.; ye - said by women to a single person; po - said by men to more than one person; pe - said by women to more than one person.

Click on the English phrases to see them in many other languages.

English	Lak'ota (Lakota Sioux)
Welcome	Taŋyáŋ yahí (sg) Taŋyáŋ yahípi (pl)
Hello	Hau (used only by men)
How are you? Fine thanks, and you?	Tókheškhe yaúŋ he? Toníktuha he? Taŋyáŋ yaúŋ he?
How are you? Fine thanks, and you?	Wašté
Long time no see	Théhaŋ waŋčhíŋyaŋke šni
What's your name? My name is ...	Táku eníčiyapi he?
What's your name? My name is ...	Mitakuyepi ...
Where are you from? I'm from ...	Tukténitaŋhaŋ he?
Where are you from? I'm from ...
Pleased to meet you	Wíyuškiŋyaŋ waŋčhíŋyaŋke ló (ló used only by men)
Good morning	Híŋháŋni / Híŋhaŋni laȟči Híŋhaŋni wašté
Good afternoon
Good evening
Good night	Hanhepi waste
Goodbye	Tókša akhé waŋčhíŋyaŋkiŋ kte Tókša akhé
Good luck	Tókhi wániphika ní!
Cheers/Good health!
Have a nice day	Aŋpétu wašté yuhá yo/ye / po/pe
Bon appetit
Bon voyage	Taŋyáŋ ománi yo/ye / po/pe
I don't understand	Owákaȟniǧe šni
Please speak more slowly	Ȟ’ahíya wóglaka yo/ye / po/pe
Please say that again	Akhé eyá yo/ye / po/pe
Please write it down	Owá yo/ye / po/pe
Do you speak ...?	…iyá wóyaglaka he?
How do you say ... in Lakota?	… tókhel Lakȟótiya ehápi he?
Excuse me	Émičiktuŋža yo/ye / po/pe
How much is this?	Lé mázaska tóna he?
Sorry
Please	Yé / Ičhé
Thank you	Philámayaye
Where's the toilet?	Otȟáŋkaye kiŋ tuktél úŋ he?
This gentleman/lady will pay for everything
Would you like to dance with me?	Wayáčhi yačhíŋ he?
I love you	Thečhíȟila / Iyótaŋčhila / Čhaŋtóčhignake
Get well soon	Ečháŋni aníčisni kte ní!
Leave me alone!	Amáyuštaŋ yo/ye / po/pe!
Help! Fire! Stop!	Ómakiya yo/ye / po/pe! Pȟéta! Ayúštaŋ yo/ye / po/pe!
Call the police!	Čhaŋksáyuhá kiŋ wičhákiyuȟla yo/ye / po/pe!
Merry Christmas and Happy New Year
Happy Easter
Happy Birthday
One language is never enough	Tóhaŋni waŋžíla iyápi iyóhi šni (yeló)
My hovercraft is full of eels Why this phrase?	Iyéčhiŋkiŋyaŋka čha kiŋyáŋ mitȟáwa kiŋ hoká ožúla (yeló)!

Lakota translation provided by Jan Ullrich, Linguistic Director of the Lakota Language Consortium, with additions by Michael Katalenich

If you would like to make any corrections or additions to this page, or if you can provide recordings, please contact me. http://www.omniglot.com/language/phrases/lakota.php


LAKOTIYA:	WASICUYA:
	Cousin, it is good to see you.
	Yes, me, too.
	How are you?
	I am fine. And you?

	Me, too. This is a good day.
	Yes. It is a good day.

	What time is it now?
	It is now two o'clock.

	Ok, I will see you tomorrow.
	Yes, see you later.

http://www.malakota.com/en_lak_lesson.html with David Little Elk

Lakota Phrase Archives

Please note some phrases are written phonetically, while others are written as found in Lakota books.

Also, others may speak or spell a word differently; that is just fine. After all, we are all learning together!

Anpetu Wakan = Sunday (Day of spiritual Energy)
Anpetu Tokahe = Monday / the first day
Anpetu Nunpa = Tuesday / the second day
Anpetu Yamni = Wednesday / the third day
Anpetu Topa = Thursday / the fourth day
Anpetu Zoptan = Friday / the fifth day
Owankayuzhazhapi = Saturday (Day to Wash)

Haw (how) = Hello
Haw Kola (how kola) = Hello male friend
Haw Mushkay (how moosh kay) = Hello female friend
Traditionally, in keeping with proper etiquette, the female waited for the male to say "haw" first.

Waziyata = North
Wioheumpata = East
Itokaga = South
Wiyokpiyata = West

Pilamaya (pee la ma ya) = Thank you!

Doe ksh kay ya oun hey? = How are you?
Waste (wash tay) = Good!

Huh =Yes
Hee ya = No
Slol wa yea shnee = I don't know

Atanikili (ah tah nee key lee) = You are awesome!

Wana woe gla ka yo/yea =You can talk now.
Woe gla ka yo/yea = Talk Wana = now
Response to: Na pay you gxa ta yea/yo = Raise your hand.

Dokesha ay cha moo ktay = I’ll do it (later) or In a minute/at a later time, etc. but it will get done. (This can be a response to any task or questioning command of phrases we have had in the past i.e. brush your teeth, go to bed, I need some help, etc.)

Na pay you gxa ta yea/yo = Raise your hand
Oh ma key ya na/yo = Please

Hey choon sh nee yea/yo = Don’t do that!
(Male/Female endings = yea = female, yo = male)

Ee na hx nee yo/yea = Hurry!

Wa sh ka ta wa cheen = I want to play.
Sh ka ta yea = You can play now.
Wana sh ka ta yea = You can play now.

Lay he huh nee keyn oh snee = It’s cold this morning

Oh ma kxa txay ja = New Year
Wee chaxk pee he huh nee = Morning Star
In our Lakota Life books, the Morning Star signifies new beginings.

Wah nee key yea txa um pay due = This means Jesus’ birthday or Christmas.

Wopila kaniyeyapi (Wo pee la kah nee yea ya pee)=Happy Thanksgiving

Key kta yo/yea! = Wake up!
Pay = female ending
Po = male ending

Wacantoognaka (Wah chan tay ogna kay) = Generosity/Generous with the Heart

Akicita (ah kee chee tah) = Veteran/Warrior/Soldier

Wakan Takan kici un = May the Crator/Grandfather/Great Spirit/God bless you.

Cante waste nape ciyuzapo (Chan tay washday nay pay chee you za poe) = I greet you from my heart.

Lay he hun nee key wash tay! = This morning is good!

Woounspe-Woh oun spay = lesson/teacher-something you learn from

Wah oun shpay we cha key ya = Allowing or letting them learn (school).

Blue gxoe cha ah snee wa key yea. = I am tired so I am resting.

St. Joe's wah chee pee ake tah blay. = I am going to St. Joe's Pow Wow.

wacipi (wah chee pee) =dance/pow wow.

Wana me glue sh tun cha e BLA blay of Wa key he hay? = Can I go now as I am finished. (The implied meaning is for eating, studying or anything one is doing.)

Wah ye wah ee tan chan (Wayawa Itancan) = Student Leaders

Oun she la yea = Have compassion on me. (female speaking)
Oun she la yo = Have compassion on me. (male speaking)

Tan (dan-'t' is soft 'd') yan yahee ya
(lo-ending for male; yea-ending for female) = Welcome, I am glad to see you.

(Your name) Ee ma chee ya pee ya face=(lo-male ending; yea-female ending) = My name is

Txan kal blah wah cheen = I need to go outside (bathroom).
Bathroom is implied because of past use of outhouses.

Lol wah cheen = I am hungry.
Mnee wah cheen = I am thristy.

Ma Lakota = I am Lakota
Da Makota = I am Dakota.

St. Joe's ayk ta blay = I am going to St. Joe's.

Gna yan na aynsh (spelled nains) cham han ska?! = Trick or Candy?!

O ma key yo = Help me (implied as please; male speaking)
O ma key ya nah = Please (meaning softened for female)

Ah key chee ta-keyn-we cha you oh nee huh pay. = Honor the veterans.

Broken down: "ah key chee ta" is the word for "veterans;" "keyn" equals "the;" "we cha you oh nee huh pay" is "honor them" in plural form.

Dacoo oun ktay hey? = What are we going to eat?
wa glay kshoun na taspan opemnipi wag moo zee! = Turkey and pumpkin pie!
Note: wa glay kshoun (turkey) na (and) taspan openmipi wag moo zee (pumpkin pie)

Ah kay wan chee keyn ktay = It was good to see you again! (female speaking)
Ah kay wan chee keyn ktay low = It was good to see you again! (male speaking)

Wah zee ya! = Santa!
Wah zee ya wana ou! = Santa is coming!!

Doe key ya lay hey? = Where are you going?
Wah gnee ktya! = I am going home!

Phonetic spelling: Txay huh wan chee youn kay shnee = I did not see you for a long time!!
Written spelling may be: te hu wan ci yun ke sni.

Ina ji (yea) = Female speaking
Ina je (yo) = Male speaking
Means either "to stop" or "the motion to stand up"
Phonetic spelling: ee nah zhee (yea) or (yo)

Oh snee. = It is cold.
Lila oh snee! (leela oh snee)= It is VERY cold!

Come here!
Male speaking to one person = He you woe.
Male speaking to two or more = He you poe. Female speaking to one person = He you way. Female speaking to two or more = He you pee.

Wa nee yea due ne doe na hey? = How many winters are you? (How old are you?)

Chuntay skoo ya = Sweetheart
Lila waste chi lake (lee la wash tay chee la kay) = I really like you, very much!

Lay he hun nee key lee la washtay. = This morning is good. (Good morning)
Leela ampaytu keen washtay. = Today is a good day!

Chewy ta. = He/she is cold.
Nee chewy ta. = You are cold.
Ma chew ta. = I am cold!

He k pa sha sha yo. = Brush your teeth. (male speaking)
He k pa sha sha yea. = Brush your teeth. (female speaking)
Due way nee shnee. = There is no one around.

Cheek se ya. = I remember you!

Ee glue zha zha yo. = I want you to wash up. (Male)
Ee glue zha zha pee. = I want you to wash up. (Female)
Me glue zha zha ktay. = I am going to wash up. (Either)

Dacoo ya cheen hey? = What do you want?
Ah sum pee (milk) ay dun ma kou way. = Give me some milk.
Remember Please: Male - Oh mak key yo; Female - Oh mak key ya nah

Kee nee un pay due. = Easter.

I yo monk pi sni (Ee yo monk pee shnee). = I feel bad.
I yo monk pi. = I am happy.
Use as response to: Doe ksh kay ya oun hey? = How are you?

Oh ya hey he! = You can do it!
Oh wa key he! = I can do it!
Oh key heeb! = They can do it!

Hunta yo = Get out of the way; something's coming (male).
Hunta yea = Get out of the way; something's coming (female).

Wa chay key ya yea. = I want you to pray.
Wana wa chay oun key ya ktay. = We are going to pray now.
Wakan Tanka = Creator/Great Spirit

Lakxol woe glag oun spay me tch chee yea cha wa glue sha na huh duh oh ma key ya yea (female) yo (male). = I'm learning how to speak Lakota, so if I mispronounce, please help me.

Txay huh wan chee youn kay shnee! = I did not see you for a long time!!

Ee yo monk pee. = I am happy.
Ee yo monk pee shnee. = I am not happy.

Oh lou lou tah! = It is stifling hot (no breeze)!

Wah oun chee! = You and I are dancing!

Doe kay sh kay lay ay cha moo ktay hey? = How do I do this?

Heen akeeya = Smile

na GXee oh wa key tay. = I am looking for my spirit.

Txun blays ya huh, txoe kata key ya, ma wah nee. = I am walking toward the future making good and sober decisions.

Lee la you pea ya nee glue zay. = You dress well today. (Used as compliment after the greeting "Hau.")

Nee coo zha hey? = Are you sick?
Na da ma y azan. = My head hurts. (words to replace head: he = tooth; tay zee = stomach)

Wa chay key ya yea. = I want you to pray.
Woe ksue yea. = In memory of those who died & remembering the living veterans.

Pilaymaya = Thank you! (A message from our first-graders!)

Hoke she la hay cha = It is a boy!
We cheen ja la hey cha = It is a girl!

"Wa cheen txan e tch ya yo." = This is from the Lakota value of the northerly direction, and in this case, it means to have patience.

Wa chuntay oh gna kay = Generosity/Generous with your heart.
E wang oh ma nee (yo/yea) = Be careful when you travel.

Due wah he hey? = Who arrived?
Me da coo yea pee. = Formal greeting with good manners.

Lay he huh nee keyn oh snee. = It is cold this morning!

E woe blue wan ou yea (low/lay) = A blizzard is coming! (low - male ending; lay - female ending)

Doka hwo? = What's up? (Note: Very informal greeting; hwo is an elder male ending, so only use if you want to be considered an elder male!)

Wah oun hey? = Did it snow?

Enila = Be quiet!!

Hunta yea/yo = Get out of the way. (yea = female ending; yo = male ending)

Hoe gxan oun you da pee ktay. = We are going to eat fish.

Ah snee wa keyn ktay. = I am going to rest.
Ah snee key ya po/pay. = All of you get some rest.
(po = male ending; pay = female ending)

Key kta yo/yea! = Wake up!
Key kta po/pay! = All of you wake up!
(yo/po are to be used as ending by males; yea/pay are female ending.)

Hey choon sh nee yea/yo. = Don't do that!

Maza sh kxan sh kxan doenakja hey? = What time is it? (Note: Native Americans did not live by a clock; instead, they lived by nature's clock.)

Umpo = Dawn/just before sunrise
Lay hee hannee = This morning
Hee hannee key = Next morning
Wee choe kan = Noon
Wee choe kan sum eya = Past noon or sun is past highest point
Hxtah yea tue = Evening
Han hey pee = Night

Txan kal doe kja hey? = What is it doing outside? (weather implied)

New gxay sh lou sh lou tay. = You don't listen. (Slips off ears)

Oh ya lay hey? = Who are you looking for?

Tiyospaye (tee-osh-pa-yea) = Extended family (St. Joseph's)
Tiwahe (tee-wa-hey) = Immediate family
Ospaye (ohsh-pa-yea) = Tribe family (Sicangu Lakota, Oglala Lakota, etc.)
Oyate (oh-ya-tay) = Entire nation (Lakota, Dakota, Nakota Oyate)

Tan yan yahee ya (lo)! [Male speaking ending (lo)] = Welcome, I am glad to see you. (dan)= the T is a soft sounding D
Tan yan yahee (yea)! [Female speaking ending (yea)] = Welcome, I'm glad to see you.

Haw (how) = hello (intermixed hello)
Haw Kola (how kola) = hello male friend
Haw Mushkay (how moosh kay) = hello female friend *In traditional time, it was good etiquette for the female to wait until the male said hello first.

Unci (oonchee) = Grandmother
Tungasila (tunk ga sheela) = Grandfather
Lalais short for tungasila

Hau ______ imaciyapiya (ye/yo - female/male ending)= My name is ______.

Taku eniciyapi hey = What is your name?

Tanyan yahi yelo (lay/lo - female/male ending) etka St. Joe’s = I am glad you came to St. Joe's!

Cante waste nape ciyuza (po/pe) (Chantay washday napay cheeyou za po/pay - female/male ending) = I greet you with a good heart and a hand (handshake).

Doksa ake waunkte = I will see you again later. (Implied on earth/spirit world)
Doka = later, slang for see you later. Lakote people didn't say good-bye.

Hiya(hee ya) = No
Ogu (ohgxoo) = x is a futtural sound = Maybe
Oh hu = Yes

Le umpetu kin Lakota (Lay um pay tue keyn)
Lakota = Lakota Day
Sign of the Cross
Ate yapi (ah tay ya pee) = Father
Na cinca na (na cheen cha na) = and the Son and
Woniya waken (whoa nee ya wakan) = Holy Spirit
Caje kin on (cha zay keen oun) = in the name

Gna yan nains waskuyaca hey? (Gna yan nayeensh wa skoo yea cha hey?) = Trick or Sweets/Candy?

Itancan, waonsila ye/yo = Lord, have mercy
Christ, waonsila ye/yo = Christ, have mercy

Itancan kin kici niunpi ni = The Lord be with you
Na nakun niye ko = and also with you

Anpetu un Pilamaya (ye/yo) = Day of Thanks
Ahn pay tue oon pee la mah yeh (yea/yo)

Sina Sapa = Black Robe (to honor Fr. Steve and Fr. Anthony)
Wicasa waken = Holy Man

Masopiye Christmas = Christmas Store
Masopiye (mas oh pee yea) = Store

Wazi = Grandfather of the North or Santa

http://aktalakota.stjo.org/site/News2?page=NewsArticle&id=8577&news_iv_ctrl=0

Akta Lakota Museum & Cultural Center

St. Joseph's Indian School

1301 North Main Street · Chamberlain, SD 57325

(800) 798-3452 · aktalakota@stjo.org

Lakota

Oglala Sioux Tribe Official Tribal Page

http://www.oglalalakotanation.org/OST/Welcome_to_the_Oglala_Sioux_Tribe!.html

Sicangu (Brulé) Sioux Tribe Official Tribal Page

http://www.rosebudsiouxtribe-nsn.gov/

First Nations Seeker, links to the official websites of the Lakota Teton - Titunwan in the United States and Canada and maps.

http://www.firstnationsseeker.ca/Lakota.html

Prairie Island Indian Community, Minnesota

http://www.prairieisland.org/

One Spirit is a Native American service organization founded to assist and support American Indians. We invite you to become part of ONE Spirit’s network of sponsors, partners, friends and volunteers, to dream with the Lakota people a new dream - and to help the dreams come alive!

http://www.nativeprogress.org/

Official web site of the Traditional & Spiritual International Government formed by descendants of traditionally appointed Dynastic Line of Grand Chiefs of the General Council of the Great Lakota Dakota Nakota Nation

http://lakotadakotanakotanation.org/

Porcupine Clinic Tour

http://www.lakotamall.com/porcupine/porcupinetour.htm

tahtonka.com Native American Arts, Humanities, and Culture

http://tahtonka.com/

Lakota Foods

http://lakotafoods.com/

Lakota Language

Lakota Language - Online instruction.

http://www.inext.cz/siouan/

Lakota Videos - Videos of the Lakota language.

http://multilingualbooks.com/wp/videos/sample-page/lakota-videos/

Lakota Interactive Textbooks - Online textbook for learning Lakota.

http://lakotadictionary.org/phpBB3/viewforum.php?f=65

Lakota Language Forum - Online forum for Lakota.

http://lakotadictionary.org/forums/index.php

Lessons in Dakota/Lakota - Video lessons in Dakota/Lakota and other resources.

http://www.alliance2k.org/daklang1/daklang1.html

Lakota Phonological Key - Descriptions of the Lakota sound system, and the spelling associated with it.

http://1onewolf.com/lakota/phono.htm

Lakota Phrase Archives - Assorted phrases in Lakota.

http://www.aktalakota.org/index.cfm?cat=1&artid=154

Wikipedia: Lakota Language - Wikipedia's entry on the Lakota language, with description of the sound system, grammar, words, phrases, and so on.

http://en.wikipedia.org/wiki/Lakota_language

Dakota-Lakota Sioux Language - Resources for learning the Dakota/Lakota language...

http://www.native-languages.org/dakota.htm

Lakota Software - Free downloads of software for Lakota...

http://1onewolf.com/lakota/language4.htm

Lakota Language Resources - Resources for learning Lakota...

http://www.inext.cz/siouan/

Lakota Dictionary - Online interactive dictionary of Lakota, along with a set of community resources and forum.

http://lakotadictionary.org/

LakotaDictionary.org Community - A cooperative online community of Lakota speakers and language advocates working to advance and modernize the language. Our goal is to support the language in all of its needs, including: Developing New Vocabulary; Disseminating Lakota literature; Advancing the linguistic understanding of the language; and, promoting the overall health and long-term sustainability of the language.

http://lakotadictionary.org/

Lakhota Spelling and Pronunciation

http://www.chat.ru/~lakhota/spell.htm

Lakhota Talk (Speaking Lakota)

http://www.chat.ru/~lakhota/talk.htm

Lakhota Language

http://www.inext.cz/siouan/

Lakhota Kinship Terms

http://www.chat.ru/~lakhota/kin.htm

Siouan Languages and Related Subjects

http://spot.colorado.edu/~koontz/

Lakota Books, THE source for books on Lakota language and culture, owned by reknown scholars and authors, Marla and William K. Powers.

http://www.lakotabooks.com/

Sage and Sweetgrass, Sage and Sweetgrass is a 501(c)(3) public charitable non-profit association organized exclusively for educational purposes. More specifically, we are working to record and preserve American Indian languages in written and audio format, and distribute these dictionaries via this web site. We also intend to provide rules on the grammar of the languages. We believe that by saving the language, we preserve the culture.

http://www.sageandsweetgrass.com/

reference: http://1onewolf.com/lakota/index.htm

The Lakota Today

Several of the Plains tribes are referred to by the term "Sioux." This inaccurate term is thought to be a French abbreviation of the Ojibwe (Chippewa) word meaning "snake." It was possibly a reflection on the stealth and sudden striking capability for which they were well known among those groups and tribes who considered them to be enemies.

The Sioux identify themselves as Lakota (pronounced in some dialects as Dakota or Nakota), a term which means "friend" or "ally" in the Lakota language. The Lakota Nation is the conglomeration of several bands, known as the Očhéthi Šakówiŋ, or the Seven Council Fires. The largest of these Council Fires is the Thítȟuŋwaŋ, which means "the People of the Plains." The Thítȟuŋwaŋ are further divided into seven sub-bands, of which the Oglala is the largest. The Oglala are recognized by the United States government as the Oglala Sioux Tribe.

The Oglala traditionally occupied a large swath of land surrounding the Black Hills area, a sacred site for the Lakota. They boast a long list of great leaders such as Red Cloud, Big Foot, Sitting Bull, Crazy Horse and American Horse. The people who presently live on the reservation are a wonderful people—filled with a beautiful culture grounded in the traditional Lakota values. While there are many things that any culture finds to be virtuous, there are seven virtues that are considered by many to be the heart of the Lakota lifestyle. These are Wóčhekiye (Prayer), Wóohola (Respect), Wówauŋšila (Compassion), Wówičakȟe (Honesty), Wówačhaŋtognaka (Generosity), Wówaȟwala (Humility) and Wóksape (Wisdom).

The Fort Laramie Treaty of 1851 established the Great Sioux Nation as extending from Canada to the North, through to Kansas to the South, into Wyoming to the west, and Wisconsin to the east. Over the course of many years of war with the United States government, the land allotted to the Lakota was divided among the seven bands, and slowly decreased until it reached the existing borders of the Pine Ridge Indian Reservation, the only remaining reservation for the Oglala Lakota.

The Pine Ridge Indian Reservation http://www.redcloudschool.org/reservation is beset with problems, mostly arising from poverty and the cultural damage caused by destructive government programs of assimilation.
80 percent of residents are unemployed.
12 percent of residents have earned a bachelor’s degree.
With a per capita income of $6,286, the reservation is the second poorest area in the United States.
61 percent of residents 17 years and younger live below the poverty line.
Life expectancy is the lowest in the Western Hemisphere except for Haiti, with an average of 48 years for men and 52 years for women.
The infant mortality rate is five times higher than the United States national average.
More than 4.5 million cans of beer (12,329 cans a day) are sold annually in White Clay, Nebraska, just over the border of the reservation. The reservation itself is dry.

Red Cloud Indian School is addressing the needs of the people of the Pine Ridge Reservation. Red Cloud Indian School teaches the students to be proud of their Lakota culture, language and spirituality. Red Cloud also gives students the educational tools needed for today, by teaching math, science, English, computer science, etc. Our pastoral ministry team helps support people as they deal with the extreme poverty, substance abuse and the despair that can accompany it.

- See more at: http://www.redcloudschool.org/page.aspx?pid=474

White Buffalo Calf Woman Painting

noreply@blogger.com (White Buffalo Calf Woman) — Tue, 11 Nov 2014 05:03:00 -0800

Legend of the White Buffalo Calf Woman

Buffalo stretched to the horizon across the grassy hills. Two brothers were walking towards them. As they walked, they saw
within the herd a white buffalo calf, something neither one of them had seen before. The apparition began to move slowly towards them, becoming more and more visible as they stood there watching. Anxiously, the brothers waited and at last over the crest of a hill came a
beautiful woman. She was wearing a white buckskin dress decorated with dark porcupine quills. At her side she carried a pipe bag which had on it the symbol of the four directions.

Remarking on her extraordinary beauty, the first brother said that he would like to lay with her in the grass. "Put aside such thoughts," said the second brother. "This woman is sacred, perhaps a vision, but certainly not one to be approached in a way that is not respectable." But
as he spoke, the woman walked past him into the arms of his brother and said, "Come to me - you shall have what you desire." As they fell into the grass, they disappeared in a cloud-like mist and the sounds of their lovemaking could be heard. When the mist
settled, the woman was standing. At her feet lay the decomposing corpse of the brother. As the other brother's eyes fell upon the body he was filled with fear, but before he could move the woman said, "Don't be afraid. While you stood there, your brother lived a lifetime getting what he wanted, but because he looked only to my outer beauty he never knew my spirit. You wanted to know my spirit, so I will go with you now and teach your people."
White Buffalo Calf Woman was God incarnated for the people she came to. She taught them how to call the buffalo with their dance and their songs so they would not go hungry. She gave the people the sacred pipe and taught them the power of the four directions. Her message for all the people of the world was: "Any man who takes a woman for physical beauty will never know her spirit, but a man who knows her mind and spirit will also know God." White Buffalo Calf Woman Painting by Keith Powell

About Keith Powell: Born in 1950, Keith Powell, developed an early interest in his native central Washington state and its wildlife. This keen interest and a natural ability in art quickly evolved into a talent in realistic design. He now endeavors to depict how nature intertwines with man's quest for enlightenment. Throughout his life, he has moved around the United States and has been exposed to a variety of animals, country and cultural experiences. This helped nurture a hunger for understanding the world around him. Dissatisfied with incomplete answers, he would explore and study his environment, seeking to fill gaps in the information he read in books. Early in his career his interest turned to tribal life and philosophy. He began making brain tan leather, and from these hides, his own clothes, moccasins and horse gear. He also made all the articles needed in a
functioning teepee, as well as his own sinew backed bows and arrows. Learning the old ways had a profound effect on his art. By learning to live from the land he was born to, his art has a sense of the present. He wants the viewer not just to observe history, but to feel a unity with his work.

Original Painted on Mother Earth Canvas "Lakota Sioux White Buffalo" by Campy

The Wonderful Original painting of the White Buffalo was done on Mother Earths own canvas a 14" x 9" conk (a tree growth fungus),the artist Campy done a superb job on this oil painting,such detail,with come passion,and renewed hope.please take the time to read the legend.

The White Buffalo are sacred to many Native Americans. The Lakota (Sioux) Nation has passed down the The Legend of the White Buffalo--a story now approximately 2,000 years old--at many council meetings, sacred ceremonies, and through the tribe's storytellers. There are several variations, but all are meaningful, and tell of the same outcome. Have communication with the Creator through prayer with clear intent for Peace, Harmony and Balance for all life living in the Earth Mother.

Spirituality among Natives Americans and non-Native Americans has been a strong force for those who believe in the power of the Great Spirit or God.

The legend of the White Buffalo Calf Woman tells how the People had lost the ability to communicate with the Creator. The Creator sent the sacred White Buffalo Calf Woman to teach the People how to pray with the Pipe. With that Pipe, seven sacred ceremonies were given for the people to abide in order to ensure a future with harmony, peace, and balance.

Legend says that long ago, two young men were out hunting when from out of nowhere came a beautiful maiden dressed in white buckskin. One of the hunters looked upon her and recognizing her as a wakan, or sacred being, lowered his eyes. The second hunter approached her with lust in his eyes desiring her for his woman. White Buffalo Calf Woman beckoned the lustful warrior to her, and as he approached a cloud of dust arose around them causing them to be hidden from view. When the dust settled, nothing but a pile of bones lay next to her. As she walked toward the respectful young hunter, she explained to him that she had merely fulfilled the other man's desire, allowing him, within that brief moment, to live a lifetime, die and decay. White Buffalo Calf Woman instructed the young man to go back to the People and tell them to prepare for her arrival to teach them of the way to pray. The young hunter obeyed. When White Buffalo Calf woman arrived with the sacred bundle (the prayer pipe) she taught the People of the seven sacred ways to pray. These prayers are through ceremonies that include the Sweat Lodge for purification; the Naming Ceremony for child naming; the Healing Ceremony to restore health to the body, mind and spirit; the adoption ceremony for making of relatives; the marriage ceremony for uniting male and female; the Vision Quest for communing with the Creator for direction and answers to one's life; and the Sundance Ceremony to pray for the well-being of all the People.

When the teaching of the sacred ways was complete, White Buffalo Calf Woman told the people she would again return for the sacred bundle that she left with them. Before leaving, she told them that within her were the four ages, and that she would look back upon the People in each age, returning at the end of the fourth age, to restore harmony and spirituality to a troubled land. She walked a short distance, she looked back towards the people and sat down. When she arose they were amazed to see she had become a black buffalo. Walking a little further, the buffalo laid down, this time arising as a yellow buffalo. The third time the buffalo walked a little further and this time arose as a red buffalo. Walking a little further it rolled on the ground and rose one last time as a white buffalo calf signaling the fulfillment of the White Buffalo Calf prophecy,

The changing of the four colors of the White Buffalo Calf Woman represents the four colors of man--white, yellow, red and black. These colors also represent the four directions, north, east, south and west. The sacred bundle that was left to the Lakota people is still with the People in a sacred place on the Cheyenne River Indian reservation in South Dakota. It is kept by a man known as the Keeper of the White Buffalo Calf Pipe, Arvol Looking Horse.

The legend of the White Buffalo Calf Woman remains ever promising in this age of spiritual enlightenment and conscious awareness. In today's world of confusion and war many of us are looking for signs of peace.

"With the return of the White Buffalo it is a sign that prayers are being heard, that the sacred pipe is being honored, and that the promises of prophecy are being fulfilled. White Buffalo signals a time of abundance and plenty." (from Sams and Carson, Medicine cards)

Though harsh as the world we live in may be throughout recorded history there have been spiritual leaders teaching peace, hope and balance (synergy) amongst all life. This was taught by great teachers such as Jesus, Buddha, the Dali Lama's, and Native American leaders.

It matters not what you call the Creator. What matters is that you pray to give thanks for your blessings and trust the guidance given to you from the world of Spirit. Many truths about Spirit are told and handed down from one generation to the next. Mother Earth Canvas "Lakota Sioux White Buffalo" by Campy

Painting by Gretchen Del Rio

'When one sits in the hoop of the People, one must be responsible because all of creation is related and the hurt of one is the hurt of all and the honor of one is the honor of all.'

'White Buffalo Calf Woman

Ghost Walk Dance the Talk Beat

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 22 Oct 2014 06:02:00 -0700

There is a beat upon my feet. There is a beat upon my feet. There is a beat upon my feet. We can walk to the beat of the heat. Love that street open and complete. All my neighbors need love to seep. Down below, where we grow, the holy ghost is walking on this great big snow. Crystal stones, diamond fugues. All together, we are the hues. Upon our feet, the spirit is complete. Upon our soles where we walk this grand road.

Sand divine. Lands that chime. Across the seas, deserts of wine. And where we flow, geysers know. We are forever ever and ever longing to row. on the river boat. Listen deers (on a great journey) on a great cheer. Listen to beat of the herd coming near. And when we talk we have a walk. Let us our spirits grow up to mock, oh heavenly tears, let us be near. Let us glisten and repeat all that you cheer. Making rainbows from down below, where our soles walk on this gold.

Holy ghost inside of me, there is a cost, I can see. We need each other. We need to plan, to make better weather in heels demand. Come community, hoops and groves. All the trees do stand upon our sown. Upon a hill, valley below, the holy ghost is walking into this unknown.

Come dance with me. Come dance on your feet. Holy ghost is walking, down on this complete. WE are hoops and rings. We are pipes that sing. We are dew in breath. We are loyal met. Just need to row, blessings sown.

Holy ghost walk with me. Holy Ghost help me sea. Holy ghost within me, forever help me to become set free. Evolution has a hold of thee. All the children are growing to believe. Tell us true blue. Tell us the good knews. Tell us the good plan upon all that heals that land. We are together, holy ghosts we are together. Let us make the most. WE are the sacred and the pure of heart when blessings take us near.

I bless your nine streams. I bless your fugue. I bless all the notes within you. I bless the ceremony of two.Come wake up and shine a knew. Come and share the holy ghost walking and dare. Light up your darkness, let birthing birthing be born. Be a shining stable where stallions are born. All together, we are the race of men. All together we are born to make the winds.

Holy ghost walk with me. Holy ghost set me free. Holy ghost tell the world, we are coming in all the heards. We are faithful to the dream. We are gables of the holy steam. WE are the children of the evolution calls. WE are the heavenly angels falls. Paradise, hold our hands. Paradise. come to stand. WE are the children, sands divine. We the children taking command. Tell your faithful servant that calls it's a rainbow that always falls down into treasures into the halls where diamonds are curtains pulling it all. Open it up, look at that cup. Open it up, treasures that fall. (expansive breath in anticipation). There we are born, dreams of paradise taken by the horns. All of the angels appearing in the known. Holy ghosts inside of me. Holy ghosts come set us free. Holy ghosts it's harmony, when we believe in dreams to be. Children are delivering our enemies, bringing them home as family.
White Buffalo Calf Woman sings and Holiness David Running Eagle Shooting Star drums for the whole of the divine, let is all shine. We are divine. Love bows and we toe to the beat. Let us dance and make it complete. 10.22.2014 For all our Relatives around the world. We bow with the Rainbow Clan including Man.

Gifted by Alightfromwithin.org. Please help sponsor the Elders and Warriors continue service through Angel Services and the Great Give-a-way. We bless you through and through. Angels working to help you locally and around the world.

Join us at H oop 6 (Stepping Stone) - Teach what is right, that law is the LOVE, then when two hearts is united, we share with intelligence. However if LOVE doesn't lead the way, then we fight to unite LOVE, two broken hearts, then we know that we are walking the truth path, the love to each other, the kind that lasts, over rolling hills in time, over the suns, and into the heart of the blue seas of every one. We are the Prophecy, the Rain upon the Land, so parched, it will need a Rainbow, to serve it home the right way and know where to land (the Rainbow always lands on the pot of gold, abundance, brotherhood)! "I Bless Myself" and "I Bless the World"

All our Relatives, Please, Please join Us

in the Holy Ghost Walk, Gathering in Homes!

New moon Schedule

January 1, 2014 Dawning with the Suns

January 30, 2014

March 1, 2014

March 30, 2014

April 29, 2014

May 28, 2014

June 27, 2014

July 26, 2014

August 25, 2014

September 24, 2014

October 23, 2014

November 22, 2014

December 22, 2014

Ghost Walk (Sing, Dance, Gather) with us (where you are) each New Moon.

From the darkness we arise a heavenly child, a divine light from within.
Katchee Tope wha: “the Clouds that Dance Ceremony"

Relatives of the Rainbow Clan,

You and you and you and you and me too. We have entered the Dawning (re/birthing). We start to flow where it's the spiritual growth, the Great Push (January 1, 2014) has begun. We need you to share and shine, to bring in wine, tears divine. We send greetings and blessings as we join together in this dance, the Holy Ghost, the Spiritual toast, we greet you to the sky and back to the why, where we say, forgiveness is treasures, let joy overcome. Tonight it's a way to let love under ONE. We cherish this world, because we are SUNS, each child, each enemy, each parent with a child. All the the little creatures, the rocks and the sticks. All the little varmints (rats, social interrogatory) which pick up the holy wicks (spat, now let's go to work), sparking the willing to have faith in a song, where are all together, moving along. We send blessings in this song. Let your hair down, sing and dance abound. For it's the spiritual soul within that leads and says, Holy to my Spirit, for I am going to bloom. I will share with this world. I will shine until NOON (inner brightest like a Star). We will become treasures when we pray along, together in a song, all together God's ONE. All the little spiders, who weave us to cradle the song. Telling us a story, that look out, watch the bones. There planted deeply a treasure under the stone, if we look closer, we might want to shown, love gifts and hooves (kicks and shoves, like parents on a rug).

Bowing with all our Relatives, Rainbow Warriors of Prophecy

Event: Ghost Walk, the New Moon Dance

(Monthly three day gathering with the family and friends, relatives in the winds)
Official Title: Katchee Tope wha: “the Clouds that Dance Ceremony”

We bow with the Artist sharing the Rainbow Clouds

Dance when heat and cold (mist/smoke of the ghost) find each other bold, binding to bring in the new, the ghost dance comes to infuse, the soul has risen, awaken and driven, the heavenly soul does reign. Renegades put on your shelter (warriors uniform, buffalo armor, rainbow colors purified), because it's turning to helter skelter (confusion and frenzy, bubbling up the soul does reign). White Buffalo Calf Woman sings

Rainbow Warriors of Prophecy

Pray With Elders around the World

Sacred Song Blessings

Rainbow Warriors of Prophecy

Crystal (flesh) Indigo (soul) Children (dream)

Learn Warrior Skills with the Peaceful Wisdom Prayer!

Join us on the Hoops and Learn about Evolution

My computer is protected

Sacred Song Blessings, gift all a good song, because you are perfect in all that does song. Our hearts reach into heaven, and we flood, with a sound, the music of Angels, that gift us pure sound. I want you to know, that you are part of God, the echo, that lingers till light hits the "Dawn". And we are the magic, that children who know, the heart always has pureness, like the blessed snow!

Children of the Rainbow Ghost Walk into the Clouds

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 24 Sep 2014 03:43:00 -0700

Happy New Year
The Beginning (Genesis 1, 2)
1. In the beginning God created the heavens and the earth. 2. The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.…

-----http://biblehub.com/genesis/1.htm-----

Images created by Grandmother Sowing the Pillows (Nicole Ministryoftheheart)

Join us at our Artist Circle
http://www.facebook.com/groups/whitebuffalocalfwomancreations

Rosh Hashanah

Level: Basic

http://www.jewfaq.org/holiday2.htm

Significance: New Year
Observances: Sounding the shofar (ram's horn trumpet)
Length: 2 Days (Some: 1 Day)
Customs: Dipping apples in honey; Casting off "sins" into a river
Greeting: L'shanah tovah! (For a good year!)

...In the seventh month, on the first of the month, there shall be a sabbath for you, a remembrance with shofar blasts, a holy convocation. -Leviticus 16:24

Jewish Year 5775: sunset September 24, 2014 - nightfall September 26, 2014

New Moon Event: Ghost Walk, the New Moon Dance: 2014 - nightfall September 23, 24, 25. Monthly three day gathering with the family and friends, relatives in the winds (indoors, within the tent to represent the crystalline form container, the stone. And to gift thanks for Rainbow Mother in her bow that pours out her love. And especially for our Men, Warriors, Knights in need of the "cry out", blow your horn/shofar). Official Title: Katchee Tope wha: “the Clouds that Dance Ceremony”

Children of the Rainbow Ghost Walk into the Clouds

There is a song inside of me and you. Living inside of the blue. Where we did go, we wanted more, inside of the blue wide yonder flow. I want the heavenly bow to know my snow. Let me dance. Let me sing. Let me bring all my soul on in. Let me shake. Let me bowl (hold you). Let me walk on solid gold. We are the children of the high seas, sailing eternally.

Holy Ghost inside of me, help me dance and sing. Show me the way to the heartbeat, the drum makes complete. Holy Ghost inside of me, dance my soul out loud. Help me cry my song to sing to bring in human factories (building together), loving a solid breeze.

When I was young, I thought of all these things. But now I am old and I have to make all of these things. Hold them true inside my heart of the blue. That is the place of heavenly souls come running through. Dance with me, holy eagle fly free. Dance with me, holy eagle shine down on the seas. Sing out happily. There is a song where we get along, down inside billows of the sails. There is a place where heaven knows this taste of loving sides of helping hands upon these seas. I wish for eventuality to begin my sole walking near thee. I will hold my hands up. I will hold my hands down. I will pray and bow to all the sounds. That is the place my soul walks, the holy talk, the ghost inside of me finds in shock.

The world is changing. I want gallantly, yet all the people are factoring, how scared they have become, because they do not know how to run over the rising and the fall of the waves of heavenly that call. We are the children of the place where heaven is a fantastic place. I know we are forever in the hands of the sliver, where we poke at you, to make you move. Dance and sing with me. There the holy ghost will be set free. Let those arrows pierce my heart. I will allow them to pass over this arc.

Children of the Rainbow, holy ghost inside, tell the spiritual revelation we need a ride. We need a ride. We need a ride into the *Salem (Jerusalem) of the other side.

White Buffalo Calf Woman sings and Holiness David Running Eagle Shooting Star drums for all of the Rainbow Clan, the Holy Ghost Walking Suns.

*Salem: (Bible) an Old Testament name for Jerusalem (Genesis 14:18; Psalms 76:2), a holy city to Jews, Muslims, and Christians.

76:2 Hebrew OT: Westminster Leningrad Codexוַיְהִ֣י בְשָׁלֵ֣ם סֻכֹּ֑ו וּמְעֹ֖ונָתֹ֣ו בְצִיֹּֽון׃
תהילים 76:2 Hebrew OT: WLC (Consonants Only) ויהי בשלם סכו ומעונתו בציון׃

1961 [e]	way-hî	וַיְהִ֣י	also is
8004 [e]	ḇə-šā-lêm	בְשָׁלֵ֣ם	In Salem
5520 [e]	suk-kōw;	סֻכּ֑וֹ	His tent
4585 [e]	ū-mə-‘ō-w-nā-ṯōw	וּמְע֖וֹנָת֣וֹ	and his dwelling place
6726 [e]	ḇə-ṣî-yō-wn.	בְצִיּֽוֹן׃	in Zion

http://biblehub.com/text/psalms/76-2.htm

Rainbow Warriors of Prophecy

Psalm 76

God's Name is Great in Israel

For the director of music. With stringed instruments. A psalm of Asaph. A song.

¹God is renowned in Judah;
    in Israel his name is great.
²His tent is in Salem,
    his dwelling place in Zion.
³There he broke the flashing arrows,
    the shields and the swords, the weapons of war.^[b]

⁴You are radiant with light,
    more majestic than mountains rich with game.
⁵The valiant lie plundered,
    they sleep their last sleep;
not one of the warriors
    can lift his hands.
⁶At your rebuke, God of Jacob,
    both horse and chariot lie still.

⁷It is you alone who are to be feared.
    Who can stand before you when you are angry?
⁸From heaven you pronounced judgment,
    and the land feared and was quiet—
⁹when you, God, rose up to judge,
    to save all the afflicted of the land.
¹⁰Surely your wrath against mankind brings you praise,
    and the survivors of your wrath are restrained.^[c]

¹¹Make vows to the Lord your God and fulfill them;
    let all the neighboring lands
    bring gifts to the One to be feared.
¹²He breaks the spirit of rulers;
    he is feared by the kings of the earth.

Footnotes:

Psalm 76:1 In Hebrew texts 76:1-12 is numbered 76:2-13.
Psalm 76:3 The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 9.
Psalm 76:10 Or Surely the wrath of mankind brings you praise, / and with the remainder of wrath you arm yourself

Psalm 76:10

Westminster Leningrad Codex

כִּֽי־חֲמַ֣ת אָדָ֣ם תֹּודֶ֑ךָּ שְׁאֵרִ֖ית חֵמֹ֣ת תַּחְגֹּֽר׃

WLC (Consonants Only)

כי־חמת אדם תודך שארית חמת תחגר׃

Aleppo Codex

יא כי-חמת אדם תודך שארית חמת תחגר

kî-	כִּֽי־	Surely
ḥă-maṯ	חֲמַ֣ת	the wrath
’ā-ḏām	אָדָ֣ם	of man
tō-w-ḏe-kā;	תּוֹדֶ֑ךָּ	shall praise
šə-’ê-rîṯ	שְׁאֵרִ֖ית	the remainder
ḥê-mōṯ	חֵמֹ֣ת	of wrath
taḥ-gōr.	תַּחְגֹּֽר׃	shall You restrain

Shelah: a son of Judah

Original Word: שֵׁלָה
Part of Speech: Proper Name Masculine
Transliteration: Shelah
Phonetic Spelling: (shay-law')
Short Definition: Shelah

NAS Exhaustive Concordance

Word Origin
from shalah
Definition
a son of Judah
NASB Translation
Shelah (8).

Strong's Exhaustive Concordance

Shelah The same as sh'elah (shortened); request; Shelah, the name of a postdiluvian patriarch and of an Israelite -- Shelah.
see HEBREW sh'elah

Forms and Transliterations

וְשֵׁלָ֔ה וְשֵׁלָ֖ה ושלה לְשֵׁלָ֗ה לְשֵׁלָ֣ה לשלה שֵׁלָ֑ה שֵׁלָ֔ה שֵׁלָ֣ה שלה lə·šê·lāh ləšêlāh lesheLah šê·lāh šêlāh sheLah vesheLah wə·šê·lāh wəšêlāh

Strong's Concordance

sheelah or shelah: request, thing asked for

Original Word: שְׁאֵלָה
Part of Speech: Noun Feminine
Transliteration: sheelah or shelah
Phonetic Spelling: (sheh-ay-law')
Short Definition: petition

NAS Exhaustive Concordance

Word Origin
from shaal
Definition
request, thing asked for
NASB Translation
dedicated* (1), one (1), petition (8), request (4), request* (1).

Brown-Driver-Briggs

שְׁאֵלָה [I. שֵׁלָה] noun feminine request, thing asked for: — ׳שְׁא Judges 8:24, +; suffix שְׁאֵלָתִּי 1 Samuel 1:27 +, שֶׁאֱלָתּי Job 6:8, שְׁאֵלָתֵךְ Esther 5:6 +, שֵׁלָתֵךְ 1 Samuel 1:17, שֶׁאֱלָתָם Psalm 106:15; — 1 request, petition, Judges 8:24; 1 Kings 2:16,20 (both accusative of congnate meaning with verb with שָׁאַל), Esther 5:6,7 (with נָתַן = grant), Esther 7:2,3; Esther 9:12. This passes easily into
2 thing asked for, 1 Samuel 2:20, with נָתַן Esther 5:8; Psalm 106:15; ׳תָּבוֺא שׁ Job 6:8. — II.שֵׁלָה see below אֶשָׁתָּאֹל proper name, masculine, see above.

Strong's Exhaustive Concordance

Shelah: loan, petition, request Or shelah (1 Samuel 1:17) {shay-law'}; from sha'al; a petition; by implication, a loan -- loan, petition, request.
see HEBREW sha'al

Forms and Transliterations

בִּשְׁאֵ֣לָתִ֔י בשאלתי הַשְּׁאֵלָ֔ה השאלה שְּׁאֵֽלָתֵךְ֙ שְּׁאֵלָתֵ֖ךְ שְּׁאֵלָתֵ֛ךְ שְׁאֵ֣לָתִ֔י שְׁאֵלָ֔ה שְׁאֵלָ֤ה שְׁאֵלָ֨ה שְׁאֵלָתִ֖י שֵׁ֣לָתֵ֔ךְ שֶֽׁאֱלָתִ֑י שֶׁאֱלָתָ֑ם שאלה שאלתי שאלתך שאלתם שלתך biš’êlāṯî biš·’ê·lā·ṯî bishElaTi haš·šə·’ê·lāh hashsheeLah haššə’êlāh šə’êlāh še’ĕlāṯām šə’êlāṯêḵ še’ĕlāṯî šə’êlāṯî še·’ĕ·lā·ṯām šə·’ê·lā·ṯêḵ še·’ĕ·lā·ṯî šə·’ê·lā·ṯî šə·’ê·lāh šê·lā·ṯêḵ šêlāṯêḵ sheeLah sheelaTam sheelaTech sheElaTi shelaTech

Shiloh is mentioned in the Hebrew Bible in Genesis 49:10 as part of the benediction given by Jacob to his son Judah. It could be a figure, perhaps the Messiah, or a place, as mentioned later in Judges and also in Jeremiah 41:5.

Shiloh {shay-law'} wilderness tent shrine
Shiloh was an ancient city mentioned in the Hebrew Bible. Its site is at modern Khirbet Seilun, south of ancient Tirzah and 10 miles (16 km) north of the Israeli settlement of Beth El in the West Bank.

It was the capital of Israel before the first Temple was built in Jerusalem.

The meaning of the word "Shiloh" is unclear. Sometimes it is translated as the Messianic title that means He Whose It Is or as Pacific, Pacificator or Tranquility that refers to the Samaritan Pentateuch. However the name of Shiloh the town is derived of שלה (shala) and may be translated as Tranquility Town (or Fair Haven or Pleasantville).

Long before the advent of the Israelites, Shiloh, in the Ephraimite Hill Country, was a walled city with a religious shrine or sanctuary during Middle and Late Bronze Age Canaan. When the Israelites arrived in the land (and when they did is uncertain) they set up there the ancient wilderness tent shrine (the Tent of Meeting: Heb. 'Ohel-Mo'ed') and there Joshua divided the land among the tribes. Subsequently, Shiloh became one of the leading religious shrines in ancient Israel, a status it held until shortly before David's elevation of Jerusalem.
Shiloh is mentioned in the Hebrew Bible as an assembly place for the people of Israel. Technically, Shiloh was the site of the 'Ohel-Mo'ed—the Tent of Meeting—which was set up there when Joshua apportioned the land among the various Israelite tribes (Joshua 18ff.). In this sense, the Tent of Meeting is to be distinguished from the "Dwelling Place"—the Mishkan—often translated "Tabernacle." The "whole congregation of Israel assembled...and set up the tabernacle of the congregation..." (Joshua 18:1), built under Moses' direction from God (Exodus 26) to house the Ark of the Covenant, also built under Moses' direction from God (Exodus 25). According to Talmudic sources, the tent sanctuary remained at Shiloh for 369 (the fold) years until the Ark of the Covenant was taken into the battle camp (1 Samuel 4:3–5) at Eben-Ezer and captured by the Philistines at Aphek (probably Antipatris). At some point during its long stay at Shiloh, the portable tent seems to have been enclosed within a compound—a Greek "temenos". According to I Samuel 1–3, Shiloh was the site of a physical structure that had "doors" (1 Samuel 3:15). At some point, the Tent of Meeting was moved to Gibeon which became an Israelite holy site under David and Solomon.

Shiloh was one of the main centers of Israelite worship during the pre-monarchic period, by virtue of the presence there of the Tent Shrine and Ark of the Covenant. The people made pilgrimages there for major feasts and sacrifices, and Judges 21 records the place as the site of an annual dance of maidens among the vineyards.

According to I Samuel 1–3, the sanctuary at Shiloh was administered by the Aaronite high priest Eli and his two sons, Hophni and Phineas. According to this account,the young Samuel was dedicated by his mother Hannah there, to be raised at the shrine by the high priest, and his own prophetic ministry is presented as having begun there. It was under Eli and his sons that the Ark was lost to Israel in a battle with the Philistines at Aphek. The great biblical historian and archaeologist, W. F. Albright, hypothesized that the Philistines also destroyed Shiloh at this time, but this conclusion is disputed. The place may have been destroyed later as well, and the biblical text records no such claimed destruction. Certainly, the shadowy figure of Ahijjah the Shilonite, who instigated the revolt of Jeroboam, the son of Nebat, against David's grandson Rehoboam (I Kings 11, 14), came from there, and he bore, interestingly, the same name as the Aaronite priest that consulted the Ark for Saul in I Samuel 14:3. It is also not clear that the narratives of I Samuel are in chronological order here, since Saul is represented as carrying the Ark into battle. Schley has claimed that the capture of the Ark and the death of Saul occurred in the same battle and that the later Davidic editors redacted the current texts to make it appear as if Saul had ruled without either Tent Shrine or Ark, and thus without sacral legitimacy. However, this claim has not been proven either.

What is certain is that during the prophetic ministry of Jeremiah (7:12-15; 26:5-9) over three hundred years later, Shiloh had been reduced to ruins. Jeremiah used the example of Shiloh to warn the inhabitants of Judah and Jerusalem what Yahweh Elohim will do to the "place where I caused my name to dwell," warning them that their holy city, Jerusalem, like Shiloh, could fall under divine judgment.

Christian period

Messianic Christians became attached to Shiloh as a result of the verse (Genesis 49:10)—"The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes, and unto him shall the gathering of the people be." Shiloh is believed to refer to Jesus by some Christians. Alternative translations have led others, including some Christians, to different conclusions.

Muslim period

In 638 the Muslims conquered the area of Palestine. Muslim pilgrims to Shiloh mention a mosque called es-Sekineh where the memory of Jacob's and Joseph's deeds was revered. The earliest source is el-Harawi, who visited the country in 1173 when it was occupied by the Crusaders, wrote: "Seilun is the village of the mosque es-Sekineh where the stone of the Table is found". Yaqut (1225) and el-Quarwini (1308, Marmardji, 94–95), write similarly.

^{http://en.wikipedia.org/wiki/Shiloh_%28biblical_city%29}

Shiloh is mentioned in the Hebrew Bible in Genesis 49:10 as part of the benediction given by Jacob to his son Judah. It could be a figure, perhaps the Messiah, or a place, as mentioned later in Judges and also in Jeremiah 41:5.

All our Relatives, Please, Please join Us

in the Holy Ghost Walk, Gathering in Homes!

New moon Schedule

January 1, 2014 Dawning with the Suns

September 24, 2014

October 23, 2014

November 22, 2014

December 22, 2014

Ghost Walk (Sing, Dance, Gather) with us (where you are) each New Moon.

From the darkness we arise a heavenly child, a divine light from within.

Image of a beaming field by Grandmother Upon the Hill, a gray child,

streaming stones among the mountain tones and buried bones,

the Suns are born (children of the rainbow clan, all our relatives, the spacial fields).

Relatives of the Rainbow Clan,

Bowing with all our Relatives, Rainbow Warriors of Prophecy

Event: Ghost Walk, the New Moon Dance

(Monthly three day gathering with the family and friends, relatives in the winds)
Official Title: Katchee Tope wha: “the Clouds that Dance Ceremony”

Vision of Company, Tell Our Hearts of Longevity

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 4 Jun 2014 18:47:00 -0700

There I am flying, across the gallant sky. There I can feel comfort when I find a child alive. There I can sing, cry out my songs for you. There I will find wisdom in all we say and dew. Wake up with me into the vision of great company. You are my angels each and everyone. I tell you truly love wings for you each day. We are on the currents of the sacred blue waves.

Come be faithful, when doubt follows you everywhere. All the people are crying in their fears. We are longing for comfort from others again. Just be wise to all that flies on by. We together, will fly the gallant skies. We together will find a way to rise. We together will shine a day of dawn, when we can all together play our favorite song. We are true blue. We are on the knews. We are faithful to what we say and do. We are children when we walk and talk together in play. Let us praise then, when our spirits fly in the winds.

Wake up children, fold your arms together when we pray. Know within you, there is comfort after all. Inside deeply, the heart can feel the winds. There I will be flying to bring in comfort to all the wings. And my children, when you are lost and alone, feeling like you have been torn away, let us feel the winds. We will pray loudly, we will cry our faith in the skies. Everyone will hear us because we must save the wide.

The open fields of gallantly, the oceans of the blue, the rivers that run from the skies, the skyscrapers with their views. And inside of all of heaven, the sacred woman cries. She says it is time to be faithful. It is time for our cries to become wise. Listen Men, I need you close to me ((pure hearted fools, medicine to heal the world because love lifts the fuel (fuels the fuselage, the main section of an airplane)). I know it is true blue, those who want to bring back FAMILY. We can unite the fields, when warriorship is true. Holy devoted to God's majestic views.

Let us fly by in the sky when you are lost. There together we will find the trees that toss, the winds and wings of birds who catch the fable's cries. It is time to sail fair weather the waking of each child. We want famous, the wings of change you sea/see. We want brotherhood, where HOLY is the TREE.

White Buffalo Calf Woman sings and Twin Deer Mother brings, all that love and devotion to the children everywhere, to help them swell inside without any fear. Love is the laughter that makes us cry. Let us roll around on the sacred dust and let them lie, down in the fields where we tumble and bow, to where we need to go. Grow up and become beautiful as you are. I know you will become all that is needed in the falls. Your rainbow colors, your streaming hair, your divine message we need tonight. I want to dream with you far and wide. Let us become those who need to be bred (horses running free). Let us find wisdom. Let us find cheer. We are all together and we are NEAR.

All our Relatives, Please, Please join Us

in the Holy Ghost Walk, Gathering in Homes!

New moon Schedule

January 1, 2014 Dawning with the Suns

January 30, 2014

March 1, 2014

March 30, 2014

April 29, 2014

May 28, 2014

June 27, 2014

July 26, 2014

August 25, 2014

September 24, 2014

October 23, 2014

November 22, 2014

December 22, 2014

Ghost Walk (Sing, Dance, Gather) with us (where you are) each New Moon.

From the darkness we arise a heavenly child, a divine light from within.
Katchee Tope wha: “the Clouds that Dance Ceremony"

Relatives of the Rainbow Clan,

Bowing with all our Relatives, Rainbow Warriors of Prophecy

Event: Ghost Walk, the New Moon Dance

(Monthly three day gathering with the family and friends, relatives in the winds)
Official Title: Katchee Tope wha: “the Clouds that Dance Ceremony”

We bow with the Artist sharing the Rainbow Clouds

Rainbow Warriors of Prophecy

Pray With Elders around the World

Sacred Song Blessings

Rainbow Warriors of Prophecy

Crystal (flesh) Indigo (soul) Children (dream)

Learn Warrior Skills with the Peaceful Wisdom Prayer!

Join us on the Hoops and Learn about Evolution

My computer is protected

White Buffalo Calf Woman and the Arctic Fox

noreply@blogger.com (White Buffalo Calf Woman) — Wed, 14 May 2014 16:20:00 -0700

Link to image

White Buffalo Calf Woman (she, the christal child) had a vision of a fox who followed down a trail after a traveler who finally arriving at the campfire. There the relative gifted "a sharing of a meal". The fox arrived wary, yet satisfied. He (arctic fox) could find companionship near the fire at night, where peaceful airs fell around the campfire, where the sparks blew into the sky. A story foretold by Turtle Island.

White Buffalo Calf Woman and the Arctic Fox

Written by Grandfather Arctic Fox (she, the white star child) and Dakota Little Two Dogs (he, the golden child)

(begin) The Arctic Fox was walking down a red road next to a lake. She came to a crossroad where the path turned into blue if she went to the right. And to the left was the red road that she was on. Arctic Fox said, "O my. This is strange. I do not know which path to follow". Standing at the section was a White Buffalo Calf Woman dressed in a golden robe. Arctic Fox bows down to the animal.

Arctic Fox said, " I cannot believe is this so? I have heard all about you in the stories my Grandfather reads. You are a like an angel. O thank you for appearing."

White Buffalo Calf Woman said, "Hello my dear fox. We are of the same tribe. You are a white animal. We are the wisdom keepers. And you are also cloaked with gold. There are few of us. And it Is time I share with you the key to eternal life."

Arctic Fox said, "I want to do as my Sister had told me and collect the berries from the wolf 's den. But that is against the fox rules. We are to only collect from the fox's den."

White Buffalo Calf Woman said, "Well you see the path you are on. The red road. Is the path that will keep you in bondage. You may in the short run get what you desire. But it is red the path of fire. And you will suffer. It is the path of the mind. You see this path over here. Is the blue path. The path of the heart. The path that will give you happiness and eternal life. You may not always get what you want. But you will get what you need. It is up to you Arctic Fox which path to follow."

Arctic Fox said, "But my family and everyone I know said stay on the red path. I cannot go on a path alone. But I do want to follow my heart and do what's right."

White Buffalo Calf Woman said, "It is up to you which path. I am here to simply give you a warning."

Arctic Fox said, "But I must gather the berries (fruits of labor). What if I don't know the way back on the blue path".

The White Buffalo Calf Woman disappeared. Arctic fox began following the red path that was filled with thorns. As each step she saw the thorns. She began to back up and the thorns disappeared. Arctic Fox said, "Ok. I must do this". She began walking on the blue path. That was dark. But soon became lit by red roses (eternal fire burns brightly) lighting the way. At the end she saw rainbows and a land of kids playing and candy. Arctic Fox said, "O my this is where I want to be".

She (Arctic Fox) ran back to the crossroads to try and tell her family about the "White Buffalo Calf Woman" and the blue path but there was no red road. It had disappeared. Arctic fox. But I'm going to be all alone. She began to cry. Soon the White Buffalo Calf Woman appeared and said, "Arctic fox, I am proud of you. You made a decision of the heart. We are your family now. You also have a Grandfather* waiting here for you."

Arctic fox reunited with her Grandfather who once told her of the blue path and the White Buffalo Calf Woman (where the dreaming takes hold, stories are told). Grandfather said, "Dear child. You believed. And did the right thing. You shall remain happy and young. And live forever". (the end)

* White Buffalo Calf Woman interprets: Grandfather Arctic Fox, the star child, her own soul, the star of the dream as well as many Grandfathers, trusting of self. A Grandfather's White star - frequency/waveform 15, Grandfather would be Adam/Atum/Atom - frequency/wave form 19, as well as those who act Grandfatherly as Stars depending on their travels and collective relationships or trusting relatives on the heavenly blue road, felt yet unseen forces in the universe. We often call these feeling of the spiritual as "ANGELS".

Artist Linda Jarrett

White Buffalo Calf Woman by Linda Jarrett Temples of Golden Light

Temple of Golden Light Minnesota, Mineapolis, USA

This Temple is over lit by White Buffalo Calf Woman, a Prophetess who appeared to the Lakota Native Americans. She presented the Lakotas with a special pipe to amplify the power of their prayers and to bridge a connection with Earth and Heaven. The Red Indian and Christ energy becomes one, sacred ceremonies are held here in this Temple of Golden Light and seasons are honored. Hands stretching out across the water, people come here for healing in the Rose Quartz Crystal healing sanctuary. Differences are solved, negativity is resolved recognizing oneness for all.

An earthy grounding temple surrounded by a green mist. The temple is filled with christ consciousness energy, and the love of Mother Mary.

A healing temple, peaceful and calm, having many healing sanctuaries in it. Prayers are answers when asked from this temple. http://templeofgoldenlight.co.uk/about-the-temples/americas/
Angmering 34 Mill Road, Angmering, West Sussex
Tel: 07711 679718 / 01903 776302. Email: templeofgoldenlight@gmail.com

Loyd Neal

May 10 at 8:38am

Aho to all my relatives known and unknown, seen and unseen! I humbly bow to all that is sacred and know all to be sacred! Let yourself remember the dream that captured your heart and started that everlasting chase for divinity! Now is the time to unite and use our greatest gift (colors). Believe in your link with all relatives (known and unknown), shine my brothers and sisters and show mankind how to be human. Learn that sight is only part of the greater vision, we are multidimensional beings capable of creating unimaginable horrors (this is self evident), or we can evolve into a beautiful community able to network and rebuild what was once only dreamed (humanity)! White Buffalo Calf Woman please teach us how to weave this dream of color and creativity. My relatives in order for this to happen we must learn to listen as children do (learn to relearn). I send much love and many blessings!
-Thunder Roaring Stream
Yellow, Rainbow, Blue, Gray

"Father we bow to you humbled for you have enlightened our hearts this day, help us continue our journey into the unknown with courage and an open heart!"

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Richard Burland, Kelly C. Dreger and 2 others like this.
Whitebuffalocalfwoman Twindeermother Brother, I hear. I sit. That's the tzitzit (prayers in the wind).
Pte San Win Wbcw, elder

19 hours ago · Like
Whitebuffalocalfwoman Twindeermother

19 hours ago · Like
Loyd Neal Sister, The crossing of the red and blue roads is unimaginable! I see you on the sun walking without time! I send much love and many blessings!
-Thunder Roaring Steam
Yellow, Rainbow, Blue, Grey child

17 hours ago · Like
Pte San Win Wbcw

2 hrs · Like · 1
Loyd Neal Timeless!!! Thank you SOOO much for putting it to picture!
- Thunder Roaring Stream

59 mins · Like
Whitebuffalocalfwoman Twindeermother Brother Thunder Roaring Stream, often people see me as golden colored in the spiritual and often golden children think they are me, because of these two colors, yellow and green. Green has a darkening effect over yellow, which appears golden. And since I am a child of heaven, the crystal child (as is the golden child), which crystal color is clear pure light and I carry the golden effect lays over my buffalo robe: crystal, yellow, green, gray (unseen). Also, born to all the hoops, as a Metal year, I appear to be any color which streams through me. Crystal separates light streams in order to put alignment and harmony throughout the streaming and beaming fields of the colossal arena of heaven and earth. Brother Aldo Fallen Breeze, also a yellow child like yourself, asks "how to use his rainbow colors to help the world". He also wears rainbow overlay like you. You say, "White Buffalo Calf Woman please teach us how to weave this dream of color and creativity." Think this way, "Look out into the world and look at all the parts". There are blue, green (full heart) and many colors (wave lengths) that affect our lives. We move towards what aligns with us unknowingly. Thus the path of the red road full of lessons are conceived. You say Brother, "we can evolve into a beautiful community able to network and rebuild what was once only dreamed (humanity)". Yet everyday, we tend to end up on the red road of the earthly and somehow miss the heavenly virtues of the blue road family upon the earthly realm. If we are in pain, making stains (colors of a picture), how can we emerge unscathed without harm? There is only one way. We must exchange what is painful (a vice, harming others) with paneful (vision out a window, a gem, loving others). Let's say, a member of your family calls you names, because they are angry at you. This is the painful, harming others because we feel harmed. There is no validation rather than an explosion to exhaust the suffering. What if that same person, decided to call you loving names instead, when they were mad at you. This person calling you names that harm has exchanged calling you names that heal. This is an exchange of equality, making all eventually happy. But what happens is often the default, meaning we do not exchange and simply go back to our intellectual waves (opposition red road) instead of using the heart path back to last (relative blue road). I will gift you an example. Holiness David and I bless, dance, sing every four hours of every single day. And if we do not add this to our daily equation, we will default to the opposition of the red road (start to fight, argue). In order to stay on the blue road, resolve the air, cleanse and care, gift blessings to all the stares/stars, we must be part of the blue road activity, to meet our spiritual means (exchanging, balance). To learn to relearn, simply means removing bad with good behavior. And demanding others do the same in order the air is cleansed and pure of heart, otherwise it's on the red road of tribulations once more. Blessings and prayers keep us spiritually fit, instead of conform to the fit (intelligence on the red road). It is not me over you or you over me, it's WEEEEEEEEEEE, traveling with liberty. Free energy is the exchange of equality, where healing and heeling are ONENESS. Sister Lambs Wool Floyd Claudia shares this image of a woman inside a hoop, holding onto two discs the twins (soul blue/sole red). When two are moving to and fro, the yellow road appears, the dream is near and we are there to steer our path. If we do not learn about the blue road, the path is guided by the universe (default on the red road, the law of love appears/demands). If we learn how to navigate the blue road, an explosion of inner light appears and the rainbow trail is known/sown. We are able to find our dream of brotherhood, the golden light and the dreamer, the yellow light. We dream to be together collectively as brotherhood. Yet alone, we must all become dreamers, being part of the whole, like parts of a machine or part of a painting. It takes all of us together to become the trees of many lives. We are connected by our dreaming and knowing. Learning to trust and investigate means taking that fearful step forwards, to forgive and exchange with true healing. FREE is not easy, because we must learn to receive rather than argue about who is right or wrong, to make us understand, each perspective is a part of the whole, like a piece of a puzzle needed to be completed to understand the image we share together. I will share two stories, one from Grandfather Arctic Fox and Judith K. Moore, which talk more about the blue and red roads we travel into all kinds of weather. Aho (may your spirit fly) and over the rainbow we flow. White Buffalo Calf Woman on the knows/nose/rainbow bridge, to hear all the stories told.

17 mins · Like
Whitebuffalocalfwoman Twindeermother Image shared by Sister Lambs Wool Floyd Claudia, twins (blue and red) and center (yellow).

16 mins · Like
Whitebuffalocalfwoman Twindeermother Story from Judith K. Moore https://www.facebook.com/groups/whitebuffalocalfwoman/permalink/511639358941325/
(excerpt only) In 1998 I had a vision of White Buffalo Calf Pipe Woman, she came to me and she told me to always think of her. She said to know that all three people in the story are within us; to think of the White Buffalo Calf Pipe Woman sitting in our third eye, and the two sacred twins as each of our shoulders. She told me that she loved the sacred twin, the lost brother, who was lost in fear and confusion, to healing; and that when the mist lifted, his soul returned to his twin, and that the snakes devoured the poison of that great fear, and the worms were the fertilizer of the new world of peace. She said that the sacred twin returned to his brother, and they both met at the heart center. She said to look inside of ourselves for that shadow, for both twins, and love our dark twin, our lost twin, with unconditional love, until we could transform the poison, the fear, to healing, to return to oneness, to unite with the evolved twin. She loved, in divine union, the messenger, and sent him back to the people with the message,
We come on this sacred journey to make ourselves beautiful and prepare for the purification. Within us is all three aspects of this important sacred teaching. "We are the prophet, we are the lost twin, and we are the messenger." Please take a moment to meditate on this important sacred teaching, take time to look within for this healing. These are sacred teachings and when we meditate and pray with sacred stories we will hear the voice of truth in our hearts. This is the story of White Buffalo Calf Pipe Woman; in telling it here I honor my Lakota and Nakota brothers and sisters. I honor the elders and the ones who kept these truths from being lost

Whitebuffalocalfwoman Twindeermother

“Boat and canoe” navigation metaphor as being the guiding spirit of all subsequent treaties, but because it presents a political history of the community that incorporates the involvement in the alliance known as the Seven Nations of Canada within a distinctly “Iroquois” identity paradigm. This is also the basis for the Declaration of Independence written by the United States of America, brotherhood, equality and freedom for all men. In God we trust, "the voice of each other". When we flow from the blue road (blue strip) to the red road (blue strip) and back. To and fro we go, then the third yellow road appears. Five rows represent the blue, the relatives who are true. This is also expressed in the Jewish Tsitsihar or tassels on the Prayer Cloth. This is the shape of a prayer cloth, four directions (green fields) and five streams (relatives beam), equals the rolling over, the force and power of love that binds our hearts together. The dream appears on the yellow road and golden fields of brotherhood would run near. It's only now, we are ready to receive knowledge from each other, the ark of the covenant (boat and canoe), the Rainbow Clan. White Buffalo Calf Woman shares.

Whitebuffalocalfwoman Twindeermother Brother All the Rivers That Gleam Loyd Neal, it is time to heal and heel, to expose the dance and song that gifts us the best, throughout the tests, the greatest deal, to open all the seals (of the books of life). Roll it on over and gift praise to the world to save them as ONE HERD. White Buffalo Calf Woman sings http://www.reverbnation.com/whitebuffalocalfwoman/song/17431831-a-sun-dance-wakan-with-you

A Sun Dance Wakan With You by White Buffalo Calf Woman your Twin Deer Mother

White Buffalo Calf Woman your Twin Deer Mother | Other | Mountain View, CA

To read more from Thunder Roaring Stream visit http://www.facebook.com/groups/CrystalIndigoChildren/permalink/535251893250375 and http://thunderroaringstream.blogspot.com/2012/10/the-prince-who-walks-and-talks-right-way.html
Mission/Heavenly Name (blue, mission): Thunder Roaring Stream
Tools of Light/Earthly Name (red, tools): Whispering of the Wind

Nickname/Acts Like (yellow, vision): All the Rivers That Gleam

Rainbow colors: Yellow, Rainbow, Blue, Gray

White Buffalo, the holy prayer cloth and buffalo robe of the Morning Star
Eagle Feathers don the eight sacred directions in Rainbow Colors

All our Relatives, Please, Please join Us

in the Holy Ghost Walk, Gathering in Homes!

New moon Schedule

January 1, 2014 Dawning with the Suns

January 30, 2014

March 1, 2014

March 30, 2014

April 29, 2014

May 28, 2014

June 27, 2014

July 26, 2014

August 25, 2014

September 24, 2014

October 23, 2014

November 22, 2014

December 22, 2014

Ghost Walk (Sing, Dance, Gather) with us (where you are) each New Moon.

From the darkness we arise a heavenly child, a divine light from within.
Katchee Tope wha: “the Clouds that Dance Ceremony"

Relatives of the Rainbow Clan,

Bowing with all our Relatives, Rainbow Warriors of Prophecy

Event: Ghost Walk, the New Moon Dance

(Monthly three day gathering with the family and friends, relatives in the winds)
Official Title: Katchee Tope wha: “the Clouds that Dance Ceremony”

We bow with the Artist sharing the Rainbow Clouds

Rainbow Warriors of Prophecy

Pray With Elders around the World

Sacred Song Blessings

Rainbow Warriors of Prophecy

Crystal (flesh) Indigo (soul) Children (dream)

Learn Warrior Skills with the Peaceful Wisdom Prayer!

Join us on the Hoops and Learn about Evolution

My computer is protected

White Buffalo Calf Woman Dancing in the Clouds

noreply@blogger.com (White Buffalo Calf Woman) — Sun, 13 Apr 2014 02:57:00 -0700

Let There be Light Bestowed,
to All of the Rainbow Clan Glow,
Dancing and Singing Glorious Dew,
my Sacred Love Belongs to You,
White Buffalo Calf Woman in the
Knews, All of your Dreams are Coming True . . .

Blew, Blue, Bleu, Let freedom ring as the rule!

White Buffalo Calf Woman dancing in the clouds, rooting to you, all the children of the herds, tales of the sacred words.

Let your light shine throughout the world. Become the holy dancer of the clouds. White Buffalo Calf Woman joins the crowds. Gifting away the sacred towels (drenched tales of the dew, let us all chew, repeat after me, reverberation pleased).

Let Your Light Shine Yours and Mine
We Can Dance the Heal and Bind
All the Tales That Want to Chime
Sacred Song Blessings of Yours and Mine
White Buffalo Calf Woman Heels to Climb
the Mountain With You Every Time
Holy Dancers Salvation Dines
Love Takes Over for Yours and Mine

White Buffalo Calf Woman
dancing and singing the sacred pipe views
the Great Knews of the holy light true.

Let there be Light, "Shine Bright". Let there be SUNS, "Wills of Might". Let there be sunshine in your heart, to "Cry Out the Holy Arc". White Buffalo Calf Woman dancing and singing along the Dark (to brighten the Way for the Praise, a Peaceful Daze).

Let There be Light Bestowed.
Growth (wisdom) of the Buffalo Robe (rainbow colors in four sacred directions).
White Buffalo Calf Woman

"Let me behold the light of God's will." says, Holiness David Running Eagle Shooting Star.

Sing a song, and get along, to have joy in life, full of tears, because you know, the sacred flow is all we have to get us home! Dance all day, and learn to play, with all you do and think and say, because we need love to please, to open hearts and doors to be! Welcome all your relatives, into the heart of all your sin and say, "I love you this very day" and "I won't let you get away!" I will fight for love this day, I will fight to show the way, because I am here to love you dear, my heart that sheds so many tears. And when we hope to comfort folks, then we will be prepared to say, "Come pray with me, learn joy to speak, and song and dance will keep us in relief". Whisper song and let a breeze come home to know your knees, where prayer is your living sacred breeze!

English	Listen	Lakota
My name is (your name) and my relatives, I shake your hands with good feelings in my heart.

White Buffalo Calf Woman

White Buffalo Calf Woman sings: My Heart Looks for You

Bring Joy to the World

Links for Lakota Language

New Lakota Dictionary Mobilehttp://www.lakotadictionary.org/phpBB3/nldom.php

Visions of the White Buffalo

Native American Legends: White Buffalo Calf Woman (Ptesan-Wi)

Sioux Culture and History

White Buffalo Woman Stories

Recommended Books of Related Native American Legends

Native American Legends About Buffalo

Basic Lakota Words

Lakota Sioux to English Dictionary

White Buffalo Calf Woman, Degonawida, Pocahontas, John Smith, Iroquois

Why White Buffalo Calf Woman, Suzanne Dupree/Looking Back Woman Is Targeted For Death

Why White Buffalo Calf Woman Suzanne Dupree/Looking Back Woman Is Targeted For Death

reposted from https://richardboydenreport.wordpress.com/2016/02/09/why-white-buffalo-calf-woman-suzanne-dupreelooking-back-woman-is-targeted-for-death/

American Indian Movement Ethics Inspired By The Devil Himself

https://richardboydenreport.wordpress.com/2015/12/10/american-indian-movement-ethics-inspired-by-the-devil-himself/

The Dark History of John Trudell and The American Indian Movement

https://richardboydenreport.wordpress.com/2015/01/02/the-dark-history-of-john-trudell-and-the-american-indian-movement/

Murderers, Rapists, Pedophiles, Drug Dealers, and Thieves Who Have Blasphemed The Creator and Desecrated All Things American Indian!

Time To Come Home, Holy Ghost Walk Binds

Sacred Blessing Song for Hugo Parra, a Rainbow Man

Mother Earth She Glows

WhiteBuffaloCalfWoman TwinDeerMother

Visions About our Native American Red Man Tribes, the Rainbow Promise

Alight FromWithin

Ghost Walk Songs Day 118 (-4) August 30-31, 2015

Goddess Legend of White Buffalo Calf Woman

Chief Phil Lane Jr. Shares the Prophecy of the White Buffalo

Video: Chief Phil Lane Jr. Shares the Prophecy of the White Buffalo

Mandy Peterson - White Buffalo Calf Woman FRAUD

White Buffalo Calf Woman ~ Spiritual Practice

Relatives, people tend to speak for me, rather than ask me. Another Article deceiving the people. These are NOT my Words. White Buffalo Calf Woman, elder

Sunday, October 20, 2013

White Buffalo Calf Woman ~ Spiritual Practice

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"White Buffalo Calf Woman ~ Spiritual Practice"

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Legend of the White Buffalo Calf Woman

Alight FromWithin

Lakota Sioux Phrases and Words

Waninyatu Wiyuskinyan na Omaka Teca yuhabpo!(Wah nihn yah too)(Wee yush keen nahn)(nah)(Omah Kah)(Tex cha)You hahab Poe) = Have a Merry Christmas and a Happy New Year!

Useful phrases in Lakota Sioux

LAKOTIYA:

WASICUYA:

Lakota Phrase Archives

White Buffalo Calf Woman Painting

Original Painted on Mother Earth Canvas "Lakota Sioux White Buffalo" by Campy

Ghost Walk Dance the Talk Beat

Children of the Rainbow Ghost Walk into the Clouds

Rosh Hashanah

For the director of music. With stringed instruments. A psalm of Asaph. A song.

Footnotes:

Christian period

Muslim period

Vision of Company, Tell Our Hearts of Longevity

White Buffalo Calf Woman and the Arctic Fox

Loyd Neal

White Buffalo Calf Woman Dancing in the Clouds

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Waninyatu Wiyuskinyan na Omaka Teca yuhabpo!
(Wah nihn yah too)(Wee yush keen nahn)(nah)(Omah Kah)(Tex cha)You hahab Poe) = Have a Merry Christmas and a Happy New Year!