Please comment. http://www.indianz.com/News/2009/013362.asp Thank you.

When we learn our first language, whatever that be, we learn to make noises and we discover that these noises have wonderful meaning. We don’t give further thought to those meanings, we just know.

The term wakan was applied to different things with Wakantanka (Wah-kanh-tanh-ka), one of our names for the Creator, being the most significant. The phrase sunka wakan (shunh-ka wah-kanh)  came into being with the horse, meaning a wakan dog. Mni wakan was an invented phrase for alcohol. Mni means water. Wakan sica (wah-kanh-shicha) is still another invented phrase, meaning the devil. Mazawakan, maza is metal, the gun. Mazaska ki wakan; white metal or money is wakan. This is something I heard routinely throughout my childhood, but I never pondered it much.

Then one day, as I was getting ready for security work, my grandfather tapped my badge and said “Wakta yo, le wakan” (Be wary, this is wakan). Then all those other wakan terms rattled through my brain. I could finally translate it, from what I knew it to be in Lakota, into English. Wakan meant something that had the power to influence the human being; to enhance or to corrupt! Creator, the devil, the horse, alcohol, the gun, and of course, authority. What next?

Wigli  is oil. Wigli wakan?

Niyan means to breathe. Wa is a nominalizer that when attached to a verb, transforms it into a noun. Sometimes wo is used for the same purpose. In English, an s is attached to the end of nouns to indicate the plural. In Lakota, instead of pluralizing the noun(s) in the sentence, we attach pi to the verb. When Lakota names were translated to English, the speech habits were sometimes carried over and so, you see names like “Two Crow” or “Two Eagle”.  Quick lession.

So waniyanpi means those that breathe. We use this term to refer to animals. It may have meant all breathers, including humans and plants, but I’m not that old so I couldn’t say for certain. We also use another term, wamakaskan to talk about animals and that translates as those that move on the Earth.

We have many stories about our relationships with animals and it seems that we didn’t see them as lesser beings, but as relatives; those with whom we must coexist in a good way. I base my humble opinion on those old stories and the prayers that I still hear. We are not the center of the universe, but a part of it.

I am privileged to know a very special lady, a storyteller that has greatly influenced my way of thinking. Mary Louise Defender, has been sharing her cultural wisdom and I would like to further share a bit of her information that I still cling to. Unfortunately, I can’t remember the exact Lakota word with you, but I can share the concept. She told us that in the old days, the hunters would not chase the animals the way that hunters do now. They made great effort to take the animal in such a way that it did not have fear adrenalin coursing through its body. Chasing them made the meat taste bad and we would be ingesting fear.

These bits of cultural wisdom cause shadows across my consciousness when I think of hog farms, chicken farms, and feedlots. What are we doing to other living beings? What are we eating? What are the consequences for humanity for this extreme carelessness?

http://www.latimes.com/features/books/la-bk-treuer3feb03,0,6983731.story

Wacintanka (wah-cheenh-tanh-kah) defies single-word English translation. Ask a number of Lakota speakers and you will likely get a number of English translations: patience, persistence, endurance, and so forth. As we go on in our discussions, I will share more anecdotes on this particular Lakota term. Condensed, I believe it means discipline and it can be quite a science. The science of Wacintanka. Sounds a bit like Tao-te-Ching, doesn’t it? I don’t know much about Tao, but wacintanka is very diverse in its application and permeates all that is good in the Lakota way of being.

The reason that I want to use it in this particular post is to talk about NOT having to be right all the time. Earlier I mentioned my Grandfather’s observation about Euro-Americans; about the need to be right all the time. That behavior has frustrated me to no end, but I think it is today’s way to be. Did you ever talk to someone that wasn’t quite listening to what you were saying, but kept interrupting and being one up on you, no matter what you were talking about? I happen to have a sibling like that, so it now seems to be an American habit and not specific to any culture. I do remember when many older Lakota people weren’t like that, otherwise I wouldn’t notice the collective contrast. I would venture my opinion that BEING RIGHT was a cultural feature that had no place in a culture that strived for harmony.

No matter what I said (I wasn’t bragging but answering my sibling’s questions), it seemed like (this person) did it better or knew more. So anymore, I just listen and answer a simple “yes” or “no”. That doesn’t seem like a vibrant relationship now, does it? An important factor is that my sibling was born and raised in the city and has been out in the Euro world, probably too long.

This scenario might represent the relationships that are out there. AMERICA’s way seems to be about being greater, better, sexier, and wealthier than the next person. 

This is where wacintanka was important in relationships, disciplining of the self to listen to the other person, they too have their story. Being in a world of differing cultural behaviors, I sometimes feel the urge to interrupt, having only heard half of the story! Because we came from another place, we came with a cultural consciousness and must fight with the dastardly urge to be one up on other people! From an oppressed place, enthno-centrism feels so good! But the Lakota ancestors are next to us, whispering, “Wacintanka ye”. Oh, some days, it is hard to be Lakota! 

Sometimes I feel “cante sica” (chanh teh shicha); bad heart or sad about the way education is happening or not happening for the next generations. A lot of information, perhaps too much, is fed to our children with experiential depth of meaning being absent. Affecting the way our children are being educated may be like changing the currents in the ocean, but we can affect our own space and the relationships that we have with others. We do have positive energy that can ripple out.

When I was explaining this “waas’inye shniye” to someone, my daughter commented later, “I didn’t know the Lakota word for it, but I knew what you were talking about. That’s the way we’re supposed to be”. It is a way of being.

Mitankala; my little sister emailed a quote that glued itself to my brain ever since: Go teach and if you need to sometimes, use words.

So I will ask the readers to go forth and teach “waas’inye shniye” in your own spaces. The adjustments may be as grinding or as smooth as your being. Let us know your experiences so we can benefit too.!

I remember you, Gary Smith and warmest greetings to Lynn Rapp too! The Lakota may be unfamiliar, but you will surely recognize the cultural concepts!

Don, I am processing your comments yet. Woableza.

I would like to thank all those who responded to the introductory blog, especially to familiar people like Sandi, Chuck and Ron. It is good to hear from EVERYONE.

I would like to clarify that Indigenous P.O.V. isn’t intended to be focused on learning Lakota language. It is a place that we can bring our experiences and opinions and learn from each other. It just started out as a language lesson simply because that is my comfort zone.  Making the right set of noises isn’t as important as the cultural concepts. I believe that human beings are quite capable of comprehending each other’s way of being. It just takes a little discipline to get beyond being right.

I appreciate the expressed enthusiasm to learn too. So what do you think about the concept of “wa as’inye shniye” (not causing others to want what you have)? Instead of devaluing the indigenous people and suppressing the language and cultural practices, what IF this country adopted “wa as’inye shniye” as a way of life? Imagine that!