Raymond J. DeMallie

The story of plain Indian Dakota culture and Sioux citizenship has been told through the life of the water lily, from the time she was born to her mother. Water lily was born in the late nineteenth century and moved to a new place in her village. With the permission of the mother-in-law, the water lilies mother Blue Bird went outside and went into the forest. " "In the rotating world she was thinking hard. ... forever gone - and the child is still a girl." In a few minutes, the Blue Bird joins the line again, the lily linger clinging to her heart It was. Waterlily Dakota The life structure of the camp is made up of relatives' duties, and by enjoying observing the award ceremony of gifts, "We collect people and make them sacrifice for each other." Waterlily is led by quiet modeling and supervision of the whole family, village chief, and kola - volunteers to keep in touch with friends. Her story is a culture with a main desire to be an exquisite writing of women 's strength and wisdom and tribute to love, and "duty to others is privilege and joy". - For a nice review of the girl book, please read "Let's Girls: A Wonderful Book of 375 Readers". 2-14. - 500 wonderful books from women, reviewed by Jesse Larsen

This series of papers first published in 1984 is a series of compliments and thanks to Neihardt from various famous writers, critics and historians. Contributors include N. Scott Momaday, Raymond J. DeMallie, and of course Vine Deloria. Jr. Summarized the first part of the tribute and the second part of the review. Lucile F. Aly is the most prolific scholar of Neihardt's nonblack elk work. She has published several papers in West American literature (recently edited by Professor Tomlinch, transferred to UNL). In this article I especially pay attention to the understanding and use of Neihardt 's historical materials, and his adaptation to the creation of epic.

According to Raymond J. DeMallie, Dakota's world is characterized by its unity and unity. (1987, 27). Nature is not separated from the supernatural world. This natural unity is thought to be beyond the scope of human understanding and can only be shared through ceremonial practice. "Common feature of the universe" Anime power "is called" Wakan Tanka ". (1987) "Wakan Tanka is an irregularly shaped category that is defined to be most precisely understood" (Densmore 1918, 85). The physical world is made up of the power of this animation power. Essentially, they think that everything is spiritual, that is, "Wakan." For this reason, Dakota has a view of the doctor about the universe, and nothing is true. Everything in the material world is just a genuine appearance. These personality are often subjects of worship and praise

According to DeMallie, Wakan Tanka was interpreted by "wicasa wakan" or saint in connection with Dakota. (DeMallie 1987). These people create sorts of orders and try to understand this "I can not understand". (DeMallie 1987). Because of the ambiguous nature of Wakan Tanka, there is no strict religious doctrine or structure. Instead, they serve as a guide to help ductronics understand their position in the universe. It is believed that humans must serve the awakened people who manage and control the power surrounding them. White Buffalo Woman is one of the most important Wakan people in Dakota. Their myths say they can communicate with the invisible spiritual world that she gave Dako's "calf duct" (DeMallie 1987).