Preamble

By Arthur Amiotte

We of the Northern Plains Tribes may have different languages and variations of customs, yet we are essentially similar. This is a legacy bequeathed us through many lifetimes of coexistence here at the center of the North American continent. We have not always been friendly yet we have always been dependent upon each other for preservation and conservation of our tribal ideals in this place. We realize we are all called to love, protect and respect this world as place, earth and mother.

As tribal people of the Northern Plains we are descended from the ancient people of this continent. Our sacred origin stories tell of actual creation of the cosmos, earth and all things and beings in it. Over thousands and thousands of years and as many generations we have adapted to and learned to make peace with, live here and love this land which at one time had no artificial boundaries. We have learned that we all living things and all parts of this environment exist in interrelationship as an organic whole in which all levels of life are loved and acknowledged as one's very own. We are all relatives.

Our tribal teachings tell us we are all children of an infinite, ongoing and continual process that transcends our most basic understanding of time and place. This process is the constant interaction of the masculine celestial forces of sun, atmosphere, clouds, light, heat and winds with the potencies of an ever generous, female, maternal, fecund, green and nurturing earth and its waters.

This syzygy includes perpetual and rhythmic cycles of days, nights, moons, seasons, years and eons; all of these we recognize as only a glimpse of the great holy time of which we are a part. This process is one of fertilizing; germination; gestation; springing into blossom and fruition; and ultimately, waning and dying. Finally, we are buried or rejoined with the source of the power that created and governs these cycles. Thus it is we and all life forms are returned to the earth and transformed into remembrance. So it is as Native people in our sense of relationship that we respect and hold dear all those who have gone before us; our existing elders; our adults; our youth and those yet to be born.

Our people adhere to and treasure these principles as they are manifested in our values, formalized customs; overt and subtle beliefs and traditions; our daily and seasonal tasks of subsistence and socialization; and which are celebrated and reaffirmed in ritual and ceremony.

We believe our ancestors, and more immediately those who fought in the Battle of the Little Bighorn exerted their ultimate courage to not only defend their people, from whom we are descended, but also, with a passion, the very principles of their beliefs as manifested in the values and life ways in a land on the earth which they knew would be irretrievably altered forever.

Their prayer for victory over compelling destructive forces was the same as the traditional and existing modern Sundance prayer.

Oh holy powers of the universe
pity me and give me strength
and courage that the people may live.

Written and oral history tells us the story since that time in 1876, a mere 120 years ago.

Today we know we do not exist as separate individuals, tribes or mere members of the masses in this country. We are reminded of our historical relationships and our present intertribal relationships to each other so that we may insure our survival as the indigenous people of this continent despite five hundred years of overt and subtle oppression. We have survived and we live.

We also acknowledge now the crucial importance and power of the beliefs which have sustained us as tribal people living in this century and standing on the threshold of the next. A living memorial and monument which honors, celebrates and interprets truth, dignity, beauty and the principles of the Native world view is what we wish to share with all people. Perhaps if these others can learn anew about us they will begin to respect us and together we can all bring about peace through unity, peace through understanding.

In the past we did not build monuments with the exception of rock cairns and surface configurations now referred to as medicine wheels. These were not necessarily built to commemorate victory over opposition but were for reconciliation and establishing harmony with the cosmos. Our monuments and memorials to great people and events existed and still do as epic stories and oratory; warrior society performances and annual celebrations; victory songs; honoring songs; praise songs; dance and the liberal distribution of wealth to commemorate a great accomplishment or deed. The memory of some events existed as epic paintings on hide and later on canvas, muslin and paper. Of utmost importance were landmarks and shrine-like places where significant events occurred. These were held sacred and sometimes were marked with petroglyphs and pictographs. These places were known and respected as long as the people remembered the events associated with these places.

Today we wish to have a living memorial where these native forms of honor and remembrance may coexist with a monument to forever mark this special place. We wish for a place where one can contemplate, reflect upon, and learn about Native people; past and present; a place where one can experience the land as close to the original condition as can be retained and maintained. We want a place where the Native descendants can feel welcome; look about and feel good for at least a moment and believe that he or she and one's people had done a courageous and good thing that the people may live.

It is, after all, this place which not only symbolizes but is an actual historic place where a pivotal event occurred which sealed the fates of both sides and forever changed the complexion of all life on the Northern Plains.

9 December 1999, lrb