Francis Whitebird speaks a language called Lakota

If there were only one man, he would have no need of language, but once there are at least two men, they must be able to communicate. If there were only one man, there would be no need for identity, but once there are many men, identity becomes more complicated than just identifying one other man. In this way, Francis Whitebird’s tribe was formed thousands of years ago as an offshoot of another tribe. All tribes spoke a mother tongue, but time and circumstance would eventually alter language until most tribes could not understand other tribes.

Francis Whitebird speaks a language called Lakota. And there are few men yet living who know the language the way he does, know the way the language was spoken before the tribe had contact with the European invader. Francis told NSNT, “Lakota is not the name of our tribe, it is the name of our language.”

There are 22 Siouan speaking peoples, and one of those tribes is called the Oceti Sakowin, the Seven Council Fires. One of those fires are the Titonwan. The Titonwan speak Lakota. Francis says the fundamental difference between English and Lakota, is that in Lakota words are jam packed with meaning no English words can fully convey. To lose Lakota is to lose those meanings.

“Holophrastic is where a word can mean a whole sentence,” Francis said. “An example is Titonwan. There are five words in this one word to make a sentence. Ti represents three words. Tiwahe, tipi and tinta. Ton is born and wan is one. People who do not know the level three words will translate it something like this. tipi, born and one. It doesn’t make any sense. To translate this word correctly one has to include tiwahe, and tinta. The correct translation is: ‘One who is born to a family who live in a tipi on the prairie.’

The Titonwan consist of seven bands, and one of those bands is split in two: the Sicangu of the Rosebud Reservation, and Kul Wicasa of the Lower Brule Reservation. Francis was born on the Rosebud Reservation.

But life has taken him far from that reservation. He spent part of his childhood living in a tent along Rapid Creek in Rapid City. He spent the better part of two years humping the elephant grass in Vietnam, coming into direct and deadly contact with an enemy

Francis calls “Charlie,” and describes as “crafty.” As a medic Francis saved the lives of hundreds of his fellow soldiers. Given the high casualty rate of medics (they must continually expose themselves to enemy fire to help wounded men) Francis accepted he might only come home in a body bag. Many Lakota warriors have not returned from battle, but when they do, a special few are transformed into something greater than the sum of their parts.

They have seen the world, and at its very worst. They have seen death and suffering at levels they will never see back home. They have faced fear most of us can hardly imagine. By nature Francis is a reserved, soft spoken man, and like his Titonwan ancestors, when he speaks, he chooses his words carefully, sensibly, purposefully. He does not boast or pontificate.

Francis does not believe Lakota can be properly taught except where it is the language families use to communicate. It is best learned in the home. And there are levels of speaking Lakota, which must be understood, or the speaker is essentially just speaking English in Lakota. Francis describes the Four Levels of Lakota:

Level one, Functional: “Raising children from birth and teaching them to express their needs helps. Words can start with simple and easy to understand sentences. Playing with other children who speak Lakota will help them learn words they have not heard before. The child’s vocabulary begins to increase. Children are exposed to ceremonies.”

Level two, Conversational: “This is the time when young people can begin to talk about events, family, school etc. Words and sentences become more complicated. Listening to older people will expose them to advanced words and how to use them. A person is learning the words to social, veteran, wacipi and spiritual songs. They know how to use the drum and know when to sing the songs.”

Level three, Advanced: “Words become more complicated. Names associated with physical characteristics in a person’s life are on this level. Songs are also made at this level. It takes about forty years of using the language constantly to reach this level.”

Level four, Abstract: “This is where spiritual leaders communicate with the metaphysical, with their special language. Very few spiritual leaders reach this level. Some so-called medicine men, who are not fluent Lakota speakers, are not at this level. They are fakes. Wakan Tanka gave the English language to some white people, and they have their own place to worship which are the churches. I tell people, if you pray in English, go to church.”

Francis has become a person his Titonwan ancestors never met. He is well versed in tribal tradition, and yet he has been to the jungles of Vietnam, and has a master’s in education from Harvard. He has become eclectic (deriving ideas, style, or taste from a broad and diverse range of sources) without surrendering any part of being Sicangu. It took eight decades to become this invaluable resource to the tribe. His life story could fill volumes. Many misun have the energy levels necessary to create organizations and strategies to preserve Lakota, but all of these efforts should be coordinated through the input of ciye, like Francis Whitebird. Fourth Level Lakota speakers are essential to keep the language from being taught as English translated into Lakota. With every passing year there are fewer Fourth Level speakers, and when there are none left, all the signature Titonwan thoughts and ideas will be lost forever.

(James Giago Davies is an enrolled member of OST. Contact him at skindiesel

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