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The Lakotasprache is spoken today of thousands of Sioux, which mainly in Süddakota (South Dakota), west of the Missouri river to live.
The term “Sioux” refers to the Lakota and the Dakota (Indian).
To the siouanischen language family several sub-groups belong. Modern linguists partition the following sub-groups:
The Lakotadialekt is spoken of the Oglala, Sicagu, Hunkpapa, Mnikowoju, Sihasapa, Oohenupa and Itazipco.
The Teton and-gives itself in seven sub-groups, which distribute themselves today on six reservations in Süddakota (South Dakota).
Further Lakota lives on the Wood Mountain reservation in Saskatchewan in Canada, which is the descendants of the Sitting bulletin gang.
The Dakotadialekt speaking Santee live on the Santee reservation in Nebraska, which Sisseton Wahpeton live on the Lake cross beam reservation and on the Flandreau reservation in Süddakota (South Dakota), in Redwood of case, Morton and granites of case and Prairie Iceland in Minnesota, on the away Peck reservation in Montana and on the Devil´s Lake reservation in Norddakota (North Dakota).
Some descendants of the Dakota speaking Indian, which had fled from Minnesota to Canada, live today on the standings Buffalo reservation, Round Plains reservation and White Cap reservation in Sascatchewan, and on the Sioux Valley reservation, Birdtail reservation, Oak Lake reservation, Dakota Plains reservation and on the Dakota Tipi reservation in Manitoba.
The Yanktondialekt speaking Dakota lives on the earlier Yankton reservation, which centers itself now around Greenwood, on the away Thompson reservation (in former times Crow Creek reservation) in Süddakota (South Dakota), with Cannonball with the Norddakota side the standings skirt reservation, the Devil´s Lake reservation in Norddakota, on the away Peck reservation in Montana.
The Assiniboine is on the away Peck reservation and on the away Belknap reservation in Montana at home.
The information originates from “LAKOTA A LANGUAGE COURSE FOR BEGINNERS” from the Lakota Oglala college. The English text was translated by Evelin Cervenkova.
The Lakotasprache - which meaning has it?
The language is vitally necessary for the Lakotakultur. History showed the effect to the Lakota, how their language was treated and developed; a language can let a people grow or it destroy. More than two hundred years ago the Lakota was by their language an increasingly strong people.
Oceti Sakowin, (the seven advice fires), are generally called the Sioux people, which of seven trunks to consist and into three different groups of dialects be divided. Four trunks speak Dakota (Mdewa kantun, Wahpetun, Wahpekute, Sisitun), two trunks speak Nakota (Ihanktunwan, Ihanktunwani), and a trunk, the Titunwan (the people of the prairie), the most numerous three sub-groups, speak Lakota. Today most live the Lakota speaking persons west of the Missouri river on different reservations in Süddakota (South Dakota). (The right write system, which is used in this article for the Lakotasprache, was developed 1982 from a committee to the preservation of the Lakotasprache.)
The Lakotasprache, like most of the Indian languages, was originally no written language. The first persons, who transferred the Lakotasprache into a written alphabet, were the first mission acres and Völkerkundler. In the year 1834 the Episkopal Missionare Samuel W created. Pond, Gideon H. Pond, Stephen R. Riggs and Dr. Thomas Williamson an Dakota alphabet. This alphabet was adapted and extended in the thirties to the “L-dialect” by Ella Deloria and Franz Boas. Afterwards still three further write systems were invented. In the year 1939 Reverend Eugene Buechel a Lakota Grammatikbuch had published, which contained its own right write system. In the year 1976 another right write system was presented by all Taylor and David Rood of the university in Colorado in Boulder.
The recent Lakota alphabet became 1982 of Lakotadozenten from Süddakota (South Dakota) to create, which ways of writing different by application were frustrated. This group of lecturers of the Rosebud reservation, the Pine Ridge reservation, the Cheynne River reservation and of rapidly town center created the committee for the preservation of the Lakotasprache. This committee wanted to standardize the alphabet and to learn more over the language philosophy of the masteroldest.
In the spring 1982 a new alphabetical system became to create, which unites the best elements of the before existing ways of writing. These 40 letter characters function as discussion explanation for the Lakotasprache. This write system is not however the official alphabetical system for the Sioux people; it expresses all forty Lakotalaute and is simply enough that children it can use.
After hearing of the masteroldest of different reservations, two turned out central considerations, how a language is to be taught. First of all: the language is “very powerful” wakan. The Lakota uses it, in order to communicate with the deer, the eagles, the buffalos and other organisms. The Lakota speaks to wamakakan, the organisms of this earth by application of mirror-image-ritual communication. This is to be considered with the theory of the language. Secondly: if the language younger humans is taught, it is to be made certain that the positive and the negative effects of a language are obtained. Children should understand the fact that a language contains a large power, which can be used other humans to insult or whom with other humans can bring positive achievements and feelings out; the language can harm or honor and make lucky. Young people are to understand that a language power has lives to donate to terminate in addition, lives so that a language with respect must be used.
The committee refers seriously to the importance of the philosophy of the Lakotasprache. The sex specific word endings at the end of record show whether the speaker is female or male. For example, in order to ask, whether someone is good, it says a woman: Wašte he? “during a man says; “Wašte huwo?” Over to answer “, it is”, a woman answers good: “Han wašte kšto.” and a man answers: “Ton wašte yelo.”
The differences in the male and female manner of speaking reflect the Lakota philosophy. Men and women have different roles in the Lakota society. Women represent beauty, gentleness, quality and birth, them are Lebensspenderin. Men embody strength and determination. Women are gentler in their behaviour and in their linguistic expression. Traditionally a woman is addressed first by a man, her has attention for him and his role. Female verbal expressions are gentler and contained often Nasallaute.
Men are the Beschützer of the holy circle and as effect are therefore more aggressive and harder them from view of the Lakota. Their behaviour and its language reflect their role in the Lakota society again. The language of the men tends to be to it loud and schroff, fully from guttural sounds. Their behaviour is thus more aggressively, particularly, if they are called to protect the values of the holy circle. By these sex specific sentence endings strengthens Lakota philosophy comes to the expression.
The Lakotasprache reflects also its development again. It expresses Spiritualität. It supports music, dance, good times, sad times. All these feelings are contained in it. A Lakotasprecher should feel and understand each word be over able to express its true emotions.
Before the IITH world war the Lakota had to read and write the possibility the Lakotasprache. By this process the language changed and reflected the way of thinking of the first Christian mission acres again. The Lakota words began to have different interpretations. For example wakan as noun used “energy” means. The word teaches that all creations power have lives to give or it take. The Christians understood this word as “something holy”. The Anthropologen translated wakan as “secret”. In way the traditional meaning of the Lakotasprache was disfigured in such a way and went probably lost. The Lakota learning in the classroom disconcerted if it a traditional translation to hear. This uncertainty and the effort to interpret the language correct Albert White remembers has, when he began to teach the Lakotasprache. The language, which it spoke, was Lakota, but it reflected catholic philosophy again. At this time he was afraid of the traditional interpretation of the Lakotasprache. In the catholic boarding school it was it was taught that the traditional Lakotasprache represents the bad. So Albert White could use has his own experiences and realizations with the theory of the language in the classroom. It could recognize whether a pupil was a catholic or had the Episkopal faith and like that was it possible to understand the way of thinking of the pupil or the pupil.
From 1940 to end of the 50's the situation Lakota speaking began itself to worsen and it became increasingly dependent on the offices for church, on the office for Indiani affairs and the master plans. The consequence of it was alcoholism. If the Lakota drank, they could forget their dependence on this strange culture for one moment. Independence is a characteristic of the Lakota tradition, but by alcohol feeling of the self-sufficiency was only artificial.
In the 60's developed its own Lakotakultur with own language, which has Albert White as reservation subculture and reservation language designates. The young people believed, which was it the normal Lakota linguistic usage. When Albert White has the pupils asked, what makuje (I am ill.) means, then they answered: “have (alcohol) a Kater”. When Albert White has asked, what means oteh´i “with difficulty to bear”, they answered: “You have a höllischen (alcohol) Kater.” This special culture was aggressive and daily was practiced and placed the three cooperating cultures (the catholic, Episkopal and Lakotakultur) in question.
Today are the Lakota endeavors their language and culture to revive and uses consciously the words in their traditional form. Today there are more Powwows, more sun dances, more giving away celebrations, more naming ceremonies and more honour ceremonies. The Lakota uses the words in an environment and situations, where they are really correctly meaningful. The Lakota is to be brought to full confidence that they will be capable by these common activities, their life situation in order and the true meaning of their language reflects.
In the classes Albert White explains has the different cultures. Its intention is it to make the present situation of the Lakota conscious. They are all Lakota. In the classroom he tries to explain, how different influences on the life of the pupils influence and which effects have these this very day. Albert White has tries for the pupils to make conscious, what represents each culture. There is a traditional Lakota Spiritualität. There is a catholic Spiritualität. Everyone, which feels associated to one of these cultures, should be respected and respected. Albert White has respects his people and respects it. Which will always fall for decisions its people, it becomes it respects.
This new method has Albert White has forced its responsible person role as a language lecturer consciously to become. He came to the realization that he has to demonstrate the Lakota Wertvorstellungen in his own daily life thereby the pupils not only the Lakota words to learn, but him also as model of the scholarly value conceptions to see. He finds a provocative operating field, freely like he lets which him decide its language used by this work. It is a process on back meditation and Emanzipierung. The Lakotasprache was unfreely exactly the same as the country it was. The Lakota considers it necessarily with all power its language with all their mirror-image-ritual values to new life to arouse exactly the same as it for the return of the Black Hills fights.
The Inforamtionen originates from the article “LAKOTA LANGUAGE” from ALBERT WHITE HAS from “ENCYCLOPEDIA the OF NORTH AMERICAN INDIANS” from the year 1996. The English text was translated by Evelin Cervenkova.
Cu Lakhota Project
Lakota LANGUAGE
Lakota LANGUAGE Consortium
Lakota LANGUAGE - Lakota Spirituality
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