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Открываю тему, аналогичную теме о Кроу.... здесь инфа о Лакота!!!!.... :idea: :smile:


Последний раз редактировалось Eagle Feather 28-09, 07:12, всего редактировалось 1 раз.

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Я недавно узнал!!!!....что,
в сентябре 1990, известный святой Лакота Petaga Yuha Mani (Пит Катчес, Pete Catches) приехал в Россию and did a three planting ceremony with children, он сказал:

"It was cold and windy, I filled my Pipe. I did the ceremony in my own language, but of course they didn't know the Dakota language. Then in English I told the interpreter what I had said. These little children standing here, I want them to go first, to get a handful of dirt and throw it around the tree. He translated what I said to the children and they all moved forward. I continued, telling them, you children gathered here - and Russia itself will grow to see peace, and to learn from one another. This tree is young, like you children, and it will grow as you children grow."


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На лакотских типи тоже круглишки есть!....

Часто слышал мнение, что белые круги "в яблоко" внизу типи, рисуют только Черноногие, Ассинибойны и ещё и ещё, но не Лакота...
А вот товарищ священник Т.Е. Майелс утверждает обратное, русуют круги такие все-таки Лакота, говорит Майелс!....:-)....
Вот сканниг с его книги внизу пункт "С".....:

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Перо, ты типи раскрашивать не собираешься? :roll:

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Полностью нет.... :smile:....вот один символ хочу нарисовать....
Дверь наверное тоже покрашу.... :smile:


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Петлевой бресплейт.

В продолжение темы о типи.... иногода натыкаюсь на мнение, что якобы Дакота, Накота, Лакота петлевые бресплейты не носили.... :-)....:-) ....
Вот, фотка (одна из многих) с петлевым бресплейтом у Лакота, это вождь Красный Лис:

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Nicapala yuns sinte niblaskala t’ka
By Francis C. Apple (A’ S’a KuWapi)
Lakota Country Times - September 2006


Editor’s Note*** The following are Lakota phrases submitted by Fr. Francis Apple of Kyle, SD. Apple is a former Lakota language instructor at Little Wound School and Oglala Lakota College, both on Pine Ridge.

1. Tuwa Temanhila canan manyuha Sui. "Who ever is stingy of me comes up short."

2. Titakikpe Sni Yelyo. "Don't get married in your village or camp or you will have problems with your in-laws."

3. Nicapala Yuns Sinte niblaskala t'ka. "Kids immitate their parents."

4. Lila Oh'an Singpeke. "A sly person that gets others into trouble, but he/she is never caught."


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Little explains the role of the traditional tokala okolakiciye
Dr. Archie B. Beauvais, Correspondent
Lakota Country Times - September 2006


ST. FRANCIS, SD - Sicangu elder, Archie Little, has worked and traveled in his day and now enjoys having a schedule that is flexible so that he can assist people or institutions when called upon. His first language is Lakota and he says speaking English can often be risky if you do not fully understand some words.

He explained that in traditional Lakota society, the 'tokala okolaciye' or 'fox society' was in evidence way before the arrival of Columbus to our Native shores. He said, "Le tokala okolakiciye ihani uelo before Columbus.

Hehan 'tokala' hena zuya ye wica ecakiyapi. Nahan 'tokala' eye ki ehankiye suta nahan otehike.' He added that in early times that the 'tokala' was regarded as a warrior and, in fact, would often attack the enemy before the rest would engage. "Okicize eyap hantas tokala tokeya geyap. Cante' t'insiyapi." The 'tokala' was strong in tradition and in their hearts.

The life of a 'tokala' was that of sacrifice and watching over the people and their lodges. He explained in Lakota that, "Hena in lila Lakoliye. Stu ste iciye unpi. Na hena wawokiye mani. Oyate awanciyankapi. Ti eyasna wawanciyapi."

As society members would monitor the needs of others, they might for example, check someone's wood supply. "Wanji can nicap cansna icupi." A "tokala" might have little supplies or a place to sleep, but he would put the needs of others before his and never take anything for his help.

Little explained, "Oyate ki tokeya ewicayaglekte" which means putting the people before ones self.

The life of one in the 'tokala okolakiciye' begins with an initiation and a ceremony in which a mentor is assigned to watch over one for a year to see if they can prove worthy of being a 'tokala.' Little says that on the Pine Ridge, there is a fairly active society today that has many members. His mentors are Wilmer Mesteth and 'Chub' Thunder Hawk.

In today's world, the image of the 'tokala' as warrior has dramatically changed as the demands and needs are different. Now one might need assistance in approaching a bureaucracy or translating something into English. Or an elder might need assistance in making a request at the tribal building and that is where the 'tokala' can be of some assistance.

After a year a mentor might speak for a candidate and advocate for his membership or ask that he wait for a year. "Le wicasa i gi pi, tokala heca telo." Or, when asked to advocate for one he might say, "Nahankci wakanyeja. Waniyetu wanji apetkte."

Some 'tokala' might be regarded as too young and immature and may have to wait for another year.

In the days of old, a "tokala' might be asked to make a trip outside of his homeland and he could not refuse. The trip could be dangerous as there were many enemy tribes and the 'wasicu of course, and one could get killed.

According to Little, there are four junctures in life at which time a 'tokala' would be given a talk by a leader. "Wica itancan woyakapi." At each point there would be talk about expectations, conduct, hunting (wakuliye) family life and mentoring, in turn, other young people who are also 'tokala.'

On the Pine Ridge, when the 'tokala okalakiciye' gathers, there is usually a bon fire all night long and 'tokala' songs are sung.

The elders talk to the young people and share the philosophy and insights of what it means to sacrifice for the good of others.

Little explained some of the advice and philosophy of the 'tokala' as told to him by his mentors. When one has consideration for others and walks in a helping way, it will come back to one so it is best not to be stingy. "Waunsila nahan wawokiya mani. Toksa ake' luhakte. Takini tehkilasni yo."

One should not value things because when you die you will not take them with you. "Ni ta' hantas hena yuha nukinkte sni."

Also, it is best not to fool the people as they will not look upon one as a man again. "Oyate ki wicagna sni yo. Hecanu hantas wicasa niya wastesni."

And, finally when a 'tokala' speaks he must tell the truth and tell it right. He must not add on or embellish the story. In Lakota it goes, "Woaglaka hantas otunla woglakayo" and never embellish the story is said, "Aju tonsniyo."

Archie Little possesses a wealth of knowledge in Lakota thought and philosophy and often consults with institutions who wish some assistance in translations, storytelling or a song. He once gave a graduation address all in Lakota and explained to the audience that Lakota was his primary language.

He was employed in the alcohol treatment field for 20 years in California and was a disc jockey on the Rosebud for one year and four years on the Pine Ridge.

He has also involved in several movies doing speaking parts. He was in the movies Lakota Woman, Crazy Horse, Broken Bottle, Broken Arrow, two commercials one in Paris and one in Spain, and a documentary done in the Black Hills with Tokyo film company. He has four daughters and four sons.


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Перо, я в англ. не спец :oops: , на русском бы почитал, если есть :smile:


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нету к сожалению.... :smile: ...может потом будет... :smile:
Пока просто - "сырая" информация.... :smile:


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Pawnee писал(а):
Перо, я в англ. не спец :oops: , на русском бы почитал, если есть :smile:

ага! нам бы пока что чего полегче! присоединяюсь!

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Thathanka Sapa miyelo!


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пока нема.... :smile: ...появиться, поставлю.... :smile:


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Taken from the Lakota Country Times in the 26 June 2006 issue.

A Mystery Unsolved at He Sapa
By Francis Apple, Sr.
Special to the Lakota Country Times
Editor’s Note: (The following story was written by Francis Apple Sr. in the Lakota language. Next week, the English version of the story will be published.)

1. Tunkasila, ehanni eyasnan wicoyake wan oyeke.
2. Unciyani makoce hecetkiciya otakuye wanglag ipi na pankeska wakpa takiya glapi yukan He Sapa he kohu nipi hanl ahanhepi keye.
3. He sapa wimanhel iyaye ki heciyatahan aliyawan wankatiya ca hel gliyunkapi.
4. Ihinhanni el Tunkasila ecani kikta na takunl yuta pi kta igni, yukan sotala wan kuta wakpa opaye yuzukapila s'e izilya han ca wayanka keye.
5. Takolaku nunp optu ca hena wicayuhicin na owicakiyaka keye.
6. Kikta po sol izite ki he unkolepi kte lo, ungnan takunlhei yuta unkokupi okihipi sece.
7. Yukan waciculaya lolicihani ca el ihunni pi.
8. Apajula wan etan awing wicahpayapi yunkan watohanl wasin sloyapi ca he lila wastemnan hiyu ca lila locinpi keye.
9. Ecet'kiya yapi yunkan wasicula ki yus'inya hinalapi na manzakan iyakihpayapi ca yamnpi ca katiye wicapi keye.
10. Enanhni wotapi na mazaskazi ole wicasala hena maya anawica spa pi keye.
11. Sunsunla ikpi san ya wakinkiya nanjin pi ca awicablezapi yunkan yupiyag sapa wojuha cikcikala ya inyan ya wiyakpakpaka o’ikoyaka ca ojugjula un ca iyo hi kinpi keye.
12. Inyan hena kala ipeyapi na wajuhala hena eya icupi, wanji heya keya, lenan wase ognanke waste yelo.
13. Tunkasila heya keye le wojuha ki le wanji na mnihuha mazaska ya yuzigzic anant'inya sicanwapi ognakapi he nankun wanji awagni. John Reshaw wakipazokte, toksa hena taku ki slolyin kte.
14. John Reshaw taku ya akipi hena wayankin na lila iyokpi keye.
15. Lenan blu ha kte lo, hinhanaki wati ekta yaupi ki tokeya lila tanyan wayata pi na hehanl sunkawakan mitawa ki tukte niye yacinpi ki niglahnigapi kte.
16. Nakun masopiye mitawa hetan iyakazopi oyekihi oyakehipi (Lakota ikazopi canna ungnanhansnan tohanni glajujupi sni)
17. Ho, ihihanni el ecel ecunpi keye.
18. John Reshaw heya owicakiya keye. Wetu ki unkigluwinyeyapi na manzaskazi hena ole unyanpi kte lo.
19. Wannan wetu, wa skan na peji to wahehanl He Sapa takiya itoheyapi.
Yunkan atayas tokiyotanlahci wasicula hena epi na sunsunla ikpi sanla hena awicayustanpi hena atayas iye wicayapi okihipi sni keye maka tipi wan otipi he e keyas toka han.
20. Pankeska wakpa ta coka kipi keye.
21. Tunkasila heye ungnan takunl un hececa sece toka han..
22. Ungnans ake taku unk'upi na unyusakapi kta un hececa sece.
23. Tunkasila, owehanhan unkawapi na eyasnan heunkiyapi, lehanl takuya hecel maka mahel yankehenan uniyeyapi okihipi ca yahapi.
24. Heca wanji unkolotapi na yuha heciya unyapi na taksniya manzaskazi hena iye unyanpi unkokihipi.
25. Tunkasila eyasnan heye
Henna wowakan ikoyake ca he an iyeunyanpi unkokihipi sni.
26. Ungnans akinil unhinglapi na iyuha unkicikte pi unkokihipi.
27. Mnihuha mazaska ya gigi ca tate el kahwogyapi na yuzigzicapi ya anatinyapi hena eya icupi, lena heikan waste yelo eyapi keye. Ho, lehanl hena iwankapi yukan hena mazaska opawinge heca ca otahci tate kahwog iyaya keye.


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Перевод на язык Лакота интервью с Johnson Holy Rock.

Dr. Archie B. Beauvais, Correspondent 10.JUL.06

Oglala elder, Johnson Holy Rock, an authority on Lakota treaties sat for an interview with the "Lakota Country Times" in 2005. We finally transcribed it.

The transcript is in Lakota and the object of this 'Contest' is to translate the text into English. It is not perfect, so please correct any Lakota spelling as you are able. It is strictly phonetic, so the spelling will not be perfect.

(Rules: Two or more middle school or high school students from the local area are eligible to win the prize money.

The most accurate English translation will be the winner; please submit to the attention of Dr. Archie Beauvais at Lakota Country Times.

Ho tanka woyaglake. Dukte owagnake nahan akicita, nuhcan wagli.

Heciyatan. Winuhun mici sica eyas slolowasni. Separation ca le wagli nahan ho wana. Glicu mayankte ca ehake wamankapi yukan ata le te' eyas slolowasni, san nila Ekta pa okicize dukte optun ekpemamp ka slolowasni.

(Dr.Beauvais: "Ohan doksa ho tanka woaglakinkte. Ca lel 1868 treaty ki heca iwaglake wacin. He dokeske icumpi ins daku ilunksi ki heca a, wowapi cinpi sloloyapi. Dokeske he kuwapi ins dokeske ilunkcan. He treaty ki.")

He ihanni, he tokeyakci oyate ki han natetonwon ki. Tetowan ki leciya oblayeta unkunp. Ihanni gakiya makotowan ble ota ca ekta oyate ki unp. Oceti sakowin owecakiyap. Han he ici sakpe ki he, nis ici yatan he nacece. E tetowan unkiyepi. "La" un woaglakap. O nahan, Ihanktowan ki hena "D" unwoglakap. Na usinyapi ce dukte Standing Rock kta wai yunkan in hecunse wiyumagap. Wikoskalaka wiyumage ki han Lakotiya womakakinta ke. O ca ohan a, hau wastelo. O ca wana wiyumage yunkan can usinyapi ce "D" unwoglake. O ca watohansna naunki ci sna. "D" owoglaka eyas wicoiye woilagiyap ki han watohansna "Le" unwooglap kci iciyapap. Naunkicisnana.

Ho eyas, in o ca leciya oblaye ekta mnisoso hetan wiohpeyatakiya. He ska ki iyagliya he ata ounyamp tetowan. Okaspe sakowin. Seven bands. Ho he Oglala ki wanjip. Ho nahan Hunkpapa wanjip. Nahan Sicangu na Kule Wicasa. Na kunge wakpak. Lehan oyanke lo wan yuhap. Ho he Crow Creek. Kunge wakpe eya ki le. Doki nahans Tetowanpelo epekci yukan hunh op wowoglake. Le dokeske mni natakapo mnisoso acunksi nakapihuwo epe.

'A hecunse oyanke unkupelo a.' O ca daku oyate, Tetowan oyate he nitanp? 'Hiya, Isanti heuncapelo a. Oh, dokelis, wakpe kuta henicapelo epehcihun. "Shooters in the Leaves" eyapi ihani gakeya. Seven campfires he wanji. Yukan giyupkseci Isantipi. Ho hetan wana toge oyate unpi ki, toge wayancanblake. Hunh, ecicahipi. Nahan woglakapi ekta nakun tiyinp. Hunh "d" , Crow Creek ekta oyate hena "d" unwoglakapi. Na huta leciyatan Kule Wicasa ki "l" unwoglakapi.

O leciya mnisosa wakpa he, huta leciyatan oweyuwegap. Tunkasila wicawa kel tetowan ke han huwegap. Gakiya ocinsicap. Cin oceti sakowin ki hena ata upta oouyanp. "D" eyapi ki han nahan "L" eyapi, "N" eyapi ki han oouyanp. Ho yukan dokeske canup sa ohapi ki he 'pipestone quarry' ca hena wiyupeyap. Eyas leciya mnisosa ekta egluta unkunpi canke wiyupeyapi eyas sloloyanpsni. Ho inseya etana ke tunkasila wicunp tanka ke ci, wan! he kola wicunhampi wiyopap ca, wijaju icup seca ca dokini unkupisni eyelo a.

Ho he wana, wa'kinica uyapi. O ca lecunse un Lakol omniciye can, 'woolakota' omniciye can ekta unkipi leciyatan. Gakiya ble ota heciya. Ihantonwan na ble wakan towan, wakpe kute, wakpe'to na tetowan. Hena upta mnica. Ho el omniciya can wowakiniciya he heyu. 'He kola, kaspapi esa in ominiciyak. Canup sa ohapi he wiyopapi. He unkisiya eowazapelo a.'

Eyas, toki ihanni kasotapi sece. Ye laka, hankeya in Santee unhcicape na dukte omniciye wan e sinka ca hekta. Omniciye el wana, ahociyapi. O eyas e upta Shakpe ki ptala naunzipi cunke Tetonwan ki leci ba sani walehan heunyampi. Ca hanke tanka keci ho a ko-la oyate un wanjilapi ca, ho dona iwazapi hecena otuna kikunpinktelo. We'll get our share. Hun'h ocunyasicapi hte eyeca sni. Ho hetan wana o'ka ho hehan Tetonwan, ho ko-la letan tokatakiya mni sosa oijala hetan woihpeyatakiya ninseya takini iyoniwazsapkte sni elo a. Takuwan e ewazapi he wana unicupi ca he wana kab unkinazipi. Ho hetan wana leciya oblayata huwegab, mni sosa huwegab. Across the river. Ho hetan wana leciya heyupi el in le casmu ki letkiya, Nebraska, hetkiya le oyate wan mni wanca kowakatan euwegapi hena wana mni sosa euwegapi nahan iyoptiya eyapi. Ho eyas takuwan ablezapi sni he, tipagniya ogna iyapi. Canke sunka wakan kinwicicakapi nahan hunh sani ocakwicayapi nahan hecunse oicimani kagapi. Ho tokal el in eletunyanpsni. Inseya leciya oblayata ecin unkomanipi nahan tatanka wici haka tuktekte aki sobiya unpi hena wici haka unkomanipi. O wana woyute unkitaknapi ca ho le ata pte e kuwak wica gluyanpi sunka wakan. Ho hena casmu heciya oucayuspapi. Way in the sand hills. Those were immigrant horses that we trying to find a way back east. But, they couldn't cross the river. So, they congregated in the sandhills. Lot of grass, good grazing. Those were lot of wild horses. So, the Tetonwon begin to catch them.

Ocetunglake el, dohanci sunka wakan wanji maka mani eyapi. Hoh, tuweni hecun okihesni. 'Heya hecun kunpelo a.' Maka mani ata wecihaka maka mani mawanipelo. Wican cuwito cihan. Hankayansna wacin a'pesni ca owicunhapi, watukapi na istimapi okihipsni, wota okihipsni. Wana wasla wahehan ake wicunceglekapi ca. Ho that's how they got their horses. Captured these wild horses that congregate in the sandhills. When we got mounted then we begin ,. we became powerful. We became mobile and hunt the buffalo down. And, we became very strong as a culture, as a people. O hetan wana, owicunblezapi yukan mila hanska ta oyate heuwagapi na sna macoce opta eyap can oomani kakapi ecunhansna, tatanka, tahca, hena wicahptepi nahan wol u. euwegapi. Ka kuya mowa mni wanca heciya sna. Ho canke uwicakipsni. He mococe unkitawapi. Opta omani ki lena hecetusni.


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Eagle Feather писал(а):
пока нема.... :smile: ...появиться, поставлю.... :smile:


Я тебе в этом помогу :wink:


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ловлю на слове.... :smile:


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