LAKOTA CEREMONIAL SONGS Performed by John Around Him Translated by Albert White Hat, Sr.LAKOTA CEREMONIAL SONGS Performed by John Around Him Translated by Albert White Hat, Sr.©1989 Sinte Gleska College, Inc. Rosebud Sioux Reservation Rosebud, S.0. $7570 to RD. Theisz and the late Ben ly published material their book Grateful acknowledgme Black Boar, Sr. for the reprint ‘Songs and Dances of the Lal Dedication ‘This book is dedicated to the people who preserved our ceremonies and 9s during the years when governmental and missionary in- to take them away from us. Some Lakola people took the ceremonies “underground.” Others practiced them openly in spite of the cansequences.institutional persecution, both physical and psychological ‘And, this book is dedicated to the people who have and are bringing the ceremonies and ceremonial songs back into their rightful place in our society-the Medicine Men and Women, the Singers, and the Ikce Wicasa The People) ‘We are able to openly pai In this book, because of the people be honared in our s in ceremonies today, singing the songs ul people. May these afew het White Mele byTable of Contents Biography of John Around Him. Pronunciation Guide Song Structures Vocables Introduction Cannupe Olowan (Pipe Songs) Inipi Olowan (Purification Ceremony Songs) Hanbleceya Olowan (Vision Quest Songs) Wiwang Wetipi Olowan (Sun Dance Songs) Glossary Acknowledgments page 2 poge 3 page 5 page 6 page 6 page © page 13 page 17 page 21 page 27 page 28JOHN AROUND HIM John Around Him is @ bilingual teacher at Little Wound School in Kyle, SD, Pine Ridge Sioux Reservation. He is @ member of the Parents Ad: visory Commitee ofthe Bilingual Education Program in Kyle, and a member of the Board of Directors of Oglala Sioux Community College. John participates as a singar at many Sun Dances end other ceremonies throughout the Pine Ridge, Rosebud, and Cheyenne River Reservations. He received his guidance and instructions from spiritual leaders knowledgeable in traditional Lakota ways. In 1967 he entered the Army and served in Vietnam from 1969 to 1970. He is merried to Linde F Thunderhawk and has ane son and two daughters. Pronunciation Guide language employs a variety of symbols to denote the proper ‘of certain consonants, nasalized vowels, and glottal stops. ‘Some of the sounds represented by these orthographic marks are not found inEnglieh, and are thus sometimes difficult for the beginning Lakola speaker ‘to master. What follows is a key to these sounds and the standardized sym- bols used to denote them in this text. 1] with a dot above it ‘C-leciye: ecun wol; Hocoka 3) G with a dot above it. Gopagi:itokagats; snagoptan, 4) H with a dot above it. Hwiohpeyata; htayotu; hwa, 5} Letter J. J-inewajin; nawalin: jojo 6) K with a dot above it. K-kola: wakan; nikunsi 7) K with a line above it. K-ki; wamayanka pol: wakan. 8) with a tail [nasal n) inyan!; wan: eannupa 9} P with a dot above it. PLepelo; wapaha: pain 10) P with a line above it. Pcannupa: upelo: wiohiyanpa,11] S with @ dot above it. 12] T with a dot above it. ‘T-tunkasila; tatanka: tokaheya, 13) T with a line above It. ‘Tetakus lyecetu; ovate. 14] Tho Glottal stops are followed by an Apostrophe Mark" Sie Sse Tt ‘The English letters and corresponding sounds D,FO.RY. and X are not found in the Lakota language. ‘Song Structures “Some general comments on the basic structure of songs should prove inderstanding and enjoying Lakota singing 2 song is made up of introductory phrase “second.” The typical rer Lead second 2. “Virtually all songs begin each rendition of igh notes and then des- end in 8 “cascading” manner of some variation: jon in pitch sung by one male 3, "The “lead” or "push up" of a song and cor singer, often re ‘The lead’ is then repeated exactly in the "secon mele singers. [If only one person is singing a song thoro Is no “second."]REESE EE 7 5. "In this manner, songs moy be sung for many renditions with each wrevious “final ending” The female an octave above the men generally We may rafer to this x sung in addition to the short tal, we can after a short paves as a “short tall” wher sionelly several rendit refer to thie as a “long 7. "Four or five loud or “accented” beats are generally inserted part- ‘way into the second chorus."! Vocables The spirits who bestowed on us songs with words have given a great Gift, These songs express our knowledge of end joy in the Creator, using ‘en earthly language with rational terms, They have particular meaning and purposes and are sung accordingly. But the mind cennot think, “Great Spirt” (Welan Tanks), or conceive reab- tyes ittrulyis, Thus, additional songs have been given to us-songe with ise expressed through a few sacred syllables which go ‘beyond the mind, beyond language and say the inexpressible, sing what {s intellectually unutterable, Thess are perhaps the very chants which the ‘Spirits themselves sing-similarto the hosannas and hellelujahs of another tradition. Therefore, although the philosopher. the musicologis thropologiat may have lit it should be recognized that these hymns because they go above the i onal rasponse tongs the singers and Powers the wind, sounds of rippl- best which creates the rhythm for their music. ‘Reprinted from Songs and Dances of the Lakota by Bon Block Beor, Sr. end R.D. Theisz, North Plains Press, Aberdeen, S.D. 1976, pp. 12-15. 6 For ceremonial events, these songe are the creative influence of the singer) from The! ‘grasp. Lakota tradition teaches us that some of these songs are given to Individuals for personal use while others are given to the people as a whole. al that person--or those who are going lain te origins; the same ie true for a Gong intended for the group, Sometimes these ceremonial songs are given when an individual is on Hanbleceya. Other times, beautiful voice they hear. As they tightened the circle, at last they came close enough to see that the singer was not a man, but lone coyote, Then ‘and thre they learned the song from the coyote, and today wee sing it when we worship. ‘They sre many st tell haw songs with music only, were and are given. But, 8@ sung in the Sun Dance, no specific crigine can be cited: they have been sung for ages and passed down from cone generation to the next until the accounts of how they were given have ble to open the mind and kindle ‘the dancer which hel 8 of preying and d: heart. They evoke emotions ‘openly. Their ciythms fuse they become one~cre Union with the GreatIntroduction Clowan fi lena Lakola ki wakan kilapi nehan gluonihanpi. Eéin lena un Woken Tanke cekiyapi nehan nakun ialuye Zope k'ug hena faku wakan ‘ounyanfi k'un hena cowicakiyafi nahan nakun maka takiya Unci Maka k’ug ‘Gageya ale an icyapinahon sus yap ‘eat nahan cante hic uya lena ecunpi éanke taki wen | Terk nahan Unc! Maka nahan iu wokan ki lena weunsiapi ga iuwe wan cognayan fekw ki lana ecun hantans wookiye wan la wan he tou wale ivabi nahen yagluonihanph hantané filariciyapi nahen el wawenile yest Kiel. ‘The songs in this book are treasured by the Lakoia people who sing them with respect and love. They are prayer songs to the Great Spirit, the Spirits of the Four Directions and Grandmather Earth, The Spirits of these direc- tions have compassion and love for the people. For that reason, if an in- dividual uses these songs with faith of heart and mind, he or she will receive help from the Spirits, ‘The English translators of the Lakola commentary by John Around Him ere not word-for-word substitutions, but follow closely the sense end inal introductory remarks. The songs translations are more literal, but also, due to Inherent differences between the two languages, do not everywhere reflect a one-to-one correspondence in their vocabularies. Allert White Hat, Sr. Cannupa OlowanCannupa Olowan [Pipe Songs) Ho! eya lediye olonen eye nagowayin kta 6a wahi yelo. Ho! yukan eye owakparnni oyenke Ki he maianhan yelo. Na tospaye ki hel is, Pejuta Heke oyanke hi hefenhan wahi yelo. Na Lakl caje ki han wacinyanp emaciya Ho! yufan, cannufa olowan wan awehiyayin Kolo ‘Yulzen cannupe ki le opagip a Tunisia haksuya opagifi ki han faku Kap fa iyeteiu wel Mr. John Around Him's introductory statement: "I came here to record some songs. I'm from the Pine Ridge Agency. | come from the Medicine Foot Tiospaye. My Lokota name is ‘Dependable. lam going to record some Pipe Songs ‘When you lad the Pipe and pray tothe Grandfather (Great Mystery). whatever you prey for will come tue Mecano furl venyang kelo. do Hie, whatever you desre fs Hecany ft ntunaie wenyang 1 lo wil come downto ao you ala cannupa wan Ho! hehan! yokiheye cannuia olowar, k'uy he pl waziyaia yanko k’un he, ho, he le folo wanki e yelo, "The next Pipe Song is a song which is addressed to the Calf Pipe, which place in the north at Green Grass in Cheyenne River People you must fk at me! Ho! iélyemn’ k’un he tiwahe icekée cannupe unyuhas. Ho na ena wakan 2 twehe Kiel unyuhapi, He unkagapi ne Lokol wicoh’an k'un le el wokicunze 1281 hanfana eunkignokapi unfokihipi ai eziq canrupe wan waken ne wicoiye eya lel epin kte K'un hena awecekeya hecety "The third song is @ song that refers to some of our homes in which @ Pipes kept. These Pipes are sacred. In the Lakota way of being, we make lay those commit ‘commitments oF vows. When we do this we any aside because the Pi Therefor Lekote way of being is ‘and meaning The Pa i being bought youie eya cannupa olowank’un hena war olowe ewagnakin sat tl, i Inipi Olowan “This concludes the Pipe Songs | want to record.”Inipi Olowan (Purification Ceremony Songs) Ho, hehant ivokiheya olowan eve awahiyayn Kte Kun hena onikage el Sno ahiyapelo, Yukan tokaheye clowan awehivayin kt k'un he ietuye toa clowan hese yoo, up of songs | will be recording are the songs that are sung ion Ceremony. The first song | am going to record is the ns Song” Wiopeyaiaeuy wan yo! Niupiaste ‘nin wan yanks E05 Hele ting tere lking Wanye shy ohn wan yo Look towards the Noh! unkasie Yur Granfator Aniunwan yankee, 3 Wotyanf ia oispwan yo! He te ting tars locking thi way Losk towards the South! wakarfono Pray Min! Pry Him! els etna mere laokng tne way Bnagonien yuna He hehen!elowan ia! nupa kun he ing, wiéakiGo. Inkajapi ne clowan fi ona ahiyapi hantans nitunkasila ektaniupi canke, olowan kilo wica ka yep ‘The next song is an invitation song. When a Purification Ceremony is held and one of these songs is sung, the Grandfathers (Spirits) will come to you. That is why theso songs are sung for them" ola te ye és way wa My fen, this ge | am comin, 8 aunwan sawajin yoo 9 there are looking tens you ole nye co was wala au elo My fend, this i me Tar come, am coming, tain thre an lok tna yu, My trends me | come, | am coming, Ho, hehen! olowan iciyamni k'un he woéekiye kagapi kta dan gna le ahiyepeto. "The third song is sung just before the people begin praying." Zan k'un he fohen} inikaga iglusian fil Gan sna wopila eyapi 1a olowan ki le eheke ahyapelo"When the Purification Ceremony is completed the people give thanks and sing this final song.” ‘enkan unt we yo! ‘ura unt wap ye yo! He mtakaye ob ‘wan taco Tora iu mola Hanbleceya Olowan strain Ho le wana oinikage olowan k'un hen This concludes the Ceremony Songs | want to record.”Bee EEE ee eee eee eee a ee ee a eee eee th. — Hanbleceya’ Ol [isi ‘ - janbleceya Olowan (Vision Quest Song: ‘ ud al Quest e] nia eokan Inthe canter of the Earth rower Ho, hha iyoheye olowan nup awahiyayin ke Kun, hen henbleceve ‘eeprom yl clowan yelo. ‘mors oye men hove resi ye “The two songs I will record now are songs people sing during the - Hanbleceya” Hae stan Nowwpn 2 : Hoyos avai yl in wcipesia w he West Hes opt an se yaya naw yolo am praying a8 | and Behold mel “he wind blowing in my ace, ain sercog 4 Make cok, Inthe centr ofthe Earth fovea naw yal. Va proving aI star The wid bling ny face awa Se. am ering 3 ie wehyanba ie sawarn velo sansa yo! Ho, hehan| olawan Ici nua k’up he nakun he henbleceye olowan volo, "This next song Is the second Henbleceya song.” (Note: In the next song, the verae is sung twice, first as a vocable and then as 8 verse wth words)| ie on, : \® Wiwang Wacip! Olowan [Sun Dance Songs) Ho hehen! iG: nua olowen k’ug hena ins Wiwang Wacipi Olowen yelo. ‘Yukaq tokaheya nup ewahiyayin Ke k'un hena wocejeyaie cola yelo. Hena {oka atimahe hiyu can sna shiyapelo. ‘The next songs | will record are Sun Dance Songs. The first two songs ‘are sung whan the dancers star the procession sacred dance grounds.” ‘song has no words, The second song is sung for the Spotted Song Ne 1 ewe 1, Voeatios Pus (Net the nee four 0096. vere th words) Song No.2 olowan kun lena wico woglake aikoyakelo. “The next song has words. Songs like this one are special because they Note: 1, a8 told by Albert White Hat, Sr. 18 the story which Ingpired this song.) ‘Olowan wan ahiyayin kie 1a winyan sian wz hela wico ioage feu Hen Olowan tle Wivang Nahan wieo oyake ki fa 0 Ho, yuken ehaqni koskslaka wan 2 na wikoskalaka wan ki jyukan, koskelake ki le takoleku kici ehake zuya ya cin, Key Ho, bihaqni hei, eye anpo Kejaqiaq aukiwahehan! iyapl. keyepi 22 ni! anpe hanl, eva iakolaku Ki u egna glicu he e¢e yaotenig au na un nal cova Oyate ki wica ceyin n a lila canie sicopi keyopi._ Wikcstatake wan he anpetu ata hi eyapl. Wena hiayefu na wi fi hokuciyela yank ki walehan! eyes i2,zakan yen "a oyate ki iyatap yai spil Ho, paha heci shan mayetenka wan han keyapi. Meye ihanke fan Toh inajn na hekda kiya oyate fi eveicaycia inajn Reyapl. Hecun ‘a olowen File chiyayn na unzthelta Kya waciyn na ial maye hel yetagni Sn eye : Ho, heca un olowan fife eyeste wiwang watt hanfand ahiyabeto. eyahanl yuken omaci riage and the men and women who are already marr Long time a young man and a young woman made preparations to got 2d, The young man was to go on a war party with his close friend fore the marriage. He wanted to accumulate wedding. So he left early inthe moming with day and the peop! 1cds evening as the sun was going down. she came o she wae going to wear for her wedding. Her h ided and her face was painted with the symbols of a young ‘maiden who is going to be married. As the people came around her she started walking toward a high bluff above the river All the people followed. her, Whan she reached the top, she turned and faced them. She sang the bed andWiwang Wacip! Olowan (Sun Dance Songs) Ho hehan| 16: nupa olowsn k’un hena ins Wiwang Wacipt Olowan yelo. ‘Yukan tokaheya nup awahiyayin kte k'un hena wocajeyate cols yelo. Hena joka otimahe hiyu can sna ahiyapelo ‘The next songs | will record are Sun Dance Songs. The are entrance songs and are sung when the dancers st into the sacred dance grounds: “The first song has no words, The second song is sung for the Spotted Eagl tno songs: the procession ‘Song No.1 Vera 1 voeatles Pus (NotI the net for 80095. 23 ver th words) clowan k'ug lena wico wogiake aikoyakelo “The next song has words Songslke hia oe ore ape Dacause they 22 Ho, yuken watson! enpo henl, eya wana Fle ae mireet ke aired ‘. Heaglagla eyapaha u na nakun ceya ukeya wan gli ® ban isicu tun Ke K'un he, ioke aiawicayeal na op kicizapi na ekteni yunka co the eca yeotaniq au na un naku coya Keyapt Oyaie fi wica ceyin n alle cante sieapi heya Wicostalaia wan he an} $e faa War yao fi hokuciyela yanke ki walehen! ie. sukan hve ge Kear san hgn 5a corks pt. Yupye hai glasiona hisun Keya Ho, hecun na tap ya keyapl a wan hen keyapi. Moye ihanke riage and the men and women who are already married. [Long time a young man and a young woman made preparations to get married, The young man was to go on a war party with his close friend to accumulate the morning with the bridegroom had been kelied by tha enemy, ‘The people were shocked a 1e news and they waited for the young wor But she stayed inside her lodge waited for her ‘Towards evening as the sun was going down, she ressed in the clothes that she was going to weer for her wedding. Her hair was com- bed end ‘maiden who ie going to be married. As the people came around her she started walking toward a high bluff above the river All the people followed her, When she resched the top, she turned and faced them. She sang the sd and her face was painted with the symbols of a youngWiwang Wacip! Oloway (Sun Dance Songs) Ho hehan| ie! supa olowen k'un hena ins Winwagg Wacipi Olowen yelo. ‘Yukon tokaheya nup ewahiyayin te k'un hena woeejeyaie cols yelo. Hena {oka otimahe hiyu Gan sna ahiyapelo. ‘The next songs | will record are Sun Dance Songs. The first two songs \ce songs and are sung when the dancers start the procession sacred dance grounds.” ‘song has no words, The second song is sung for the Spotted ® vs clowan Ku lena wico wogtake alkoyakelo. “The next song fis words. Songs lke this one ere special because they teach us something by teling a true story about the lives of the people.” (Note: The fllowing, as told by Albert Whito Hat, Se, is the story which inspired this song.) ‘Olowan wan ahiyayin ki ki le wice oyake wan aikoyahe Ho, yakan Witase ciyezepi. Ho. Naban wico oyake ki Ho, yuan, ha yyukan, koskelaka ki Ho, bihagni ei, ea aqpo kejany 22 Wikoialake wen h na tapiyin na koskie wan! ong fal ay apa wt Nain Me welt he takolaku ki ti egna glicu ha v ne nakun ipi wan lecala Ga wicak’u pi Ga he paosle iyeyin he eca yeotanin au na un nal ceya Keyapi. Oyate Ki wice éeyin n 0 lle canie sicopi keyepi. Wikosataka wen he 2 fi hokuclyele yank ki walehan «a,zakan boven ni eye Ho, heca un olowan ki le eyasha wiwang wadipi haqiané shiyapelo. ‘20ng is dedicated to people who are riage and the men and women who are already marr |Long time a young man and a young woman made preparstions to got ied, The young man was to go on a war party with his close friend fore the marriage. He wanted to accurnulate @ litle more wealth before the wedding, So he the morning with his friend to raid an ener While they were gone the young woman put up @ new lodg was given to them for their wedding and spent the rest of the time ity one fe around the camp circle announcing t killed by the enomy. rode into camp atone. bridegroom had been ‘The people were shocked and saddened de 1e news and they waited fo she day and the peopl ‘Towards evening as the sun was going down. she came o the clothes that she wae going to wear for her wedding. Her h bed and braided and her face was painted with the symbols of a young ‘maiden who is going fo ke married. As the people came around her she started walking toward a high bluff above the river All the people followed her. Whan she reached the top, she turned and faced them. She sang theHo, behan!iyoktheya k’un he ins'eya wosajeyate alkoyaleto. “The fourth song also has words. This is a prayer song.” Turia cokaia wicaka The next two: by the Sun Dar .cord are sung when the dancers are pierced 24 mak ya yo! lezen velo ‘male yo! Makai Ho. eva hehan yela olowan k'un hene wotajeyaie aikayake k'un hens @ yolo, Wiwang Waéi olowen ki. “Five of the six Sun Dance songs have just completed have words in ‘them’" “Ho, hehan! yokiheya olowan zapian awahiyayn keto. Yukan hena ind ‘woéayeyaio wanéala. Nehan hene ine eva wivang wasi olowen heca vol.” 25“The next five songs | will record have melodies b ‘80ngs are also Sun Dance Songs. (Note: Only three of recorded) words, These jive songs mere Song 1. Vocables 2 verses Pause Song 2, Vocables 2 verses Pause Song 3. Vocables 2 verses “Ho. eye waunsie nic‘iyapi k'un lena olowan ki unspeiciyapo ‘Tokata wapila yayau ktelo. Pils mayapelo. “You students learn these songs. By learning and si be happy and thankul «? ing them you wel 26 Glossary * (page 18) Hanbleceya: The word "Hanbleceye," is often translated as “Vision, Quest." Literally, thie term means “‘erying through the night!" Hanbleceya is @ time for a person to be isolated in order to Fast and pray. 2 private time between the individuel, the spirits and the Great Spirit ime for a person to find him or heroelf. And, although its & ‘experience, the individual can be held publically accountable to it ‘Although people may enter altered states of coneciousnese during the Hanbiceya experience, itis important to note * can be misleading, Certain individu they (the Sun Dancer place when each dani eg. A dancer may be pierced on one or both sides of ding on the vow that he made, Each dancer has @ speci is chest, depen- rope of which dig attached There are other methods of "piercing" but the method described above 1s the most common one. 27lowing people for thei 19 Lakota Cerem is book would not have been possible. Albert White Hat, Sr 28