Ivan F. Star Comes Out
Reclaiming our language requires everybody’s effort
By Ivan F. Star Comes Out Our language is highly effective when used fluently and consistently. I still recall the late John Around Him’s eloquent descriptions of an ATM card including the magnetic strip and the embossed numbers and a set of car keys on a ring with the battery-operated remote. By his descriptions, I was able to understand exactly what the items were and what they were used for. However, I have not found a singular word for these items. Most of us know that we must actively use our Lakota language every day to keep it alive. I find myself occasionally fantasizing about how different it would be if it were used as an everyday means of communication. This situation is the result of the federal “Kill the Indian and save the man” policies of the 1800s. Yes, Congress suppressed all native languages under threat of physical punishment. Consequently, Lakota language is no longer a primary means of communication here in Oglala country. In fact it is in its penultimate stage, meaning it is on its last leg. All language speakers today are age 60 and older and are not getting any younger. While this elderly group is steadily decreasing, our younger generations have grown in leaps and bounds and their first and only language is English. At best, they have an awareness of the Lakota language but cannot speak it coherently. We have a few who are learning Lakota but I “see” them in their future as an even smaller part of society. A few years ago some people here on the reservation became very upset with me for pointing this situation out. I am bringing it forth again because our language situation has not improved. Instead it has become a grimmer reality. Active use of our Lakota language has diminished greatly and appears to be heading for oblivion in the near future. Anyway, here is some background information. Our language began acclimating to the new environment when the European arrived here initially (early 1800s) but stopped adapting due to the government’s forced assimilation strategies. Some of those words are mazawakan (gun); mniwakan (liquor); canpagmiyanpi (wagon); hugmiyan (wheel); and iyecinka inyanke (automobile). The word for automobile crudely translates to, “runs by itself” or self-operating with reference to the absence of the power source, the horse. The English dictionary definition is “a road vehicle typically with four wheels, powered by an internal combustion engine or electric motor and able to carry a small number of people.” Here are some more descriptive words based on the relatively new metal, maza. There is the masiyokatan (nail), maziapa (hammer); maza aglehan (anvil), maza canku (train), maza cega (cast iron pot/kettle), maza skanskan (clock), maza agliheyapi (to print), and mazapapi (telegraph). Resulting from the federal forced-assimilation decree, we also have Lakota words today that have ambiguous meanings. For example, we have the all-purpose word mazazi (yellow metal) for copper, brass, bronze, and gold. It appears the adaptation process stopped in mid-stride. Lakota language would benefit greatly if we had more clear-cut words with which to communicate our thoughts. I am grateful for my older brother’s publication, Dictionary of Modern Lakota (Lakotabooks, 1994). Ed’s (Star Comes Out) book is actually a project from one of his college classes. I encourage people to use his book with the thought that new Lakota words are like sunlight and water to a plant. Next, language immersion has been the oldest and most effective method for transmitting language to our youth. However, it is rather difficult especially with the absence of modern Lakota words. This void is a handicap and does not lend to language recovery. We cannot be mono-lingual without new words. The need for new words is dire as our language is sorely lacking in the technological realm. Again, this situation is the result of the government endorsed clampdown of native languages in the 19th and 20th centuries. In fact, language suppression was practiced until the mid-1960s. Consequently, the bulk of Lakota language is largely indigenous or based on the natural world and the early stages of industrial development. What I mean by “natural world” is that our ancestors developed descriptive words for the minutest element in nature. In other words, there is a word for everything that occurs naturally on this globe. Due to the forced inactivity, a good portion of those words are now gone. The following words were used for keeping track of the time of day which involves the sun and rotation of the earth. Anpo kajanjan (becoming light); anpa kableza/anpo (daybreak/dawn); wihinapa (sunrise); anpetu hankeyela (morning/before noon); anpecokan (mid-day); wicokan hiyaye (noon- reference to location of the sun); wicokan samiyaye/witankinyan yanke (afternoon); wikuwabya (midafternoon); wikuciyela (late afternoon); wimaheliyaye (sunset); htaiyokpaze (after sunset); htayetu (evening); hanhepi (night); hantehan (late at night); hancokan (midnight); and hancokan sam iyaye (past midnight). Natives have always observed and learned from nature. As a product of a not-so-Lakota-friendly parochial boarding school, I thought my ancestors had no concept of time. Eventually, I learned that the scale-like scutes on a mature turtle shell is comprised of 13 large and 28 small ones around the outer edge and the moon completes a cycle every 28 days and there are 13 “moons” within 365 days. The following Lakota words describe the phases of the hanhepi wi (moon) during a 28-day cycle. Wilecala (crescent); wiokise (first quarter); wimima kanyela (between first quarter and full); wimima (full moon); wimakatanhan (between full and third quarter, with reference to the appearance that it “rises” from the ground); wiyaspapi (third quarter); and wite (new moon). Enhancing language awareness should extend beyond the language classroom with appropriate calendars and photographic imagery. Awareness must be established throughout the modern school. Doing this can not only enhance awareness but also the acquisition process for those learning Lakota language for the first time. Also, every school on the reservation employs language speakers. School administrators can encourage or even require them to use the language with their peers in the conduct of their daily duties, especially in the presence of Lakota students. This includes clerks, receptionists, nurses, finance office, bus drivers, custodians, aides, kitchen staff, teachers, administrators, and school board members. Keeping language alive and maintaining it requires effort by everyone. Let’s not leave it to the language teachers anymore and let’s stop blaming them for failing to “teach.” We have pointed that reputed finger of blame at them for nearly 40 years and our language is now on its last leg. Everyone must support language acquisition. Let’s all work to revive it and to keep it alive. (Ivan F. Star Comes Out, POB 1437, Oglala, SD 57764, (605) 867-2448, mato_nasula2@outlook.com) (Editor’s note: Perhaps the next assault on the Lakota language will be technology. When a group of Lakota students were questioned by a Native Sun News reporter about what language they used to tweet, twitter or text, they all replied, “English.”) Copyright permission Native Sun News
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