Looking Horse Proclamation on the Protection of Ceremonies.

March 13, 2003

I Chief Arvol Looking Horse, 19th Generation Keeper of the Sacred White Buffalo Calf Pipe, would
like to thank all the people that attended this historic “Protection of Ceremonies” meeting:
* Bernard Red Cherries, Northern Cheyenne Nation, Northern Cheyenne Arrow Priest and Elk Society
Headsman
* Tweety Little Bird, Northern Cheyenne Nation, Northern Cheyenne Elk Horn Scraper Society
* Lee Pedro, Southern Arapahoe Nation, Southern Arapahoe Rabbit Man (Holy Man)
* Dave Chief, Oglala Nation, Lakota Spiritual Leader
* Dave Swallow Jr., Oglala Nation, Medicine Bundle Keeper
* Kevin Horse Looking, Oglala Nation, Medicine Bundle Keeper
* Floyd Hand, Oglala Nation, Medicine Bundle Keeper
* Selo Black Crow, Oglala Nation, Medicine Bundle Keeper
* Sam Moves Camp, Oglala Nation, Medicine Bundle Keeper
* Chris Leith, Prairie Island Dakota Community, Medicine Bundle Keeper
* Gaylen Drapeau Sr., I-hank-to-wa (Yankton Sioux) Nation, Medicine Bundle Keeper
* Gaylen Drapeau Jr., I-hank-to-wa (Yankton Sioux) Nation, Medicine Bundle Keeper
* Ambrose Little Ghost, Spirit Lake Dakota Nation, Dakota Spiritual Leader
* Calvin Medicine Bear First, Assinoboine Nakota Nation, Nation Spiritual Leader
* Leonard Crow Dog, Si-c’an-g’u Rosebud Sioux Nation, Medicine Bundle Keeper
* Roy Stone Sr., Si-c’an-g’u Rosebud Sioux Nation, Medicine Bundle Keeper
* Ned Medcalf, Si-c’an-g’u Rosebud Sioux Nation, Interpretor/advisor
* Leon Red Dog, Hoh’-wo-ju Cheyenne River Sioux Nation, Medicine Bundle Keeper
* Steve Vance, Hoh’-wo-ju Cheyenne River Sioux Nation, Medicine Bundle Keeper
* Francis Yellow, Hoh’-wo-ju Cheyenne River Sioux Nation, Medicine Bundle Keeper
* Jacob Sanderson, Cree Nation Canada, Medicine Bundle Keeper
* Kevin Ta-c’an, Sioux Valley Manitoba Dakota Nation, Dakota Spiritual Leader
On March 8th and 9th, Spiritual Leaders and Bundle Keepers of the Lakota, Dakota, Nakota Nation,
Cheyenne Nation and Arapahoe Nation were called together to discuss the protection from the abuse
and exploitation of our ceremonies. The meeting was held at the Cultural Center in Eagle Butte, South
Dakota, hosted by the Cheyenne River Sioux Tribe. I would also like to acknowledge the financial
donation from the Prairie Island Dakota Community.
Discussions in the meeting included the molestation taking place in ceremony, indecent mockery,
mixing of new age beliefs, charging for ceremonies and death, which was never heard of before in our
ancient ceremonial history. There was also discussion of the use of other “medicines” (drugs) in and
around our ceremonies. When the White Buffalo Calf Woman brought the Sacred Bundle, she
instructed that only those with a pure mind and heart should touch the C’anupa. The ceremonies in
question, in reference to all the Plains Tribes, were the I-ni-pi (Purification Ceremony), Wi-wanyang-
wa-c’i-pi (Sundance Ceremony) and Han-ble-c’i-ya (vision quest) Sacred Rites.
We put out notice in the newspapers, Native radio stations and also contacted people through the
phone. I offered prayers for the safe journey of the People to this very important historic meeting.
Those that could not attend, I acknowledge their prayers for a good outcome for our concerns.
After long discussion and testimonies of the concerns and issues, it was decided that it would be up to
me, as the Keeper of the Sacred White Buffalo Calf Pipe to make a decision. It was good to feel the
beginning of a Unity amongst our People. This has been my concern for many decades, especially now,
when we are facing an oncoming war. We need to stand strong with our ceremonies!
I will state what the decision is and also explain the reasons. I will state the protocols to our Seven
Sacred Rites, which were passed down to me when I became the next Keeper at the age of 12 years old.
These protocols are traditional knowledge passed down through our oral history and need to be brought
back to strengthen our ‘Ho-c’o-ka’ (our sacred alters) once again.
I will also address the areas that I cannot be involved in. My responsibility is the Seven Sacred Rites.
It was decided, from March 9, 2003 and forward, there will be no non-Natives allowed in our sacred
Ho-c’o-ka (our sacred alters) where it involves our Seven Sacred Rites. The only protection with this
decision in Government law; is that only enrolled members can carry an eagle feather. In all the Seven
Sacred Rites, there has always been the understanding of earning and a requirement of an eagle feather
while participating in these Rites. The eagle feather stands for Indigenous knowledge and guidance in
our spiritual ways.
* The Wi-wanyang-wa-c’i-pi (Sundance Ceremony): The only participants allowed in the center will be
Native People. The non-Native people need to understand and respect our decision. If there have been
any unfinished commitments to the Sundance and non-Natives have concern for this decision; they
must understand that we have been guided through prayer to reach this resolution. Our purpose for the
Sundance is for the survival of the future generations to come, first and foremost. If the non-Natives
truly understand this purpose, they will also understand this decision and know that by their departure
from this Ho-c’o-ka (our sacred altar) is their sincere contribution to the survival of our future
generations.
* Please understand the Wi-wanyang-wa-c’i-pi Ceremony is not only taking place in the center (Ho-
c’o-ka) with the dancers. The ceremonial participation also depends on all the supporters on the outside
of the arbor who should be in prayer. From the gate, to the cook shack, to the fire-keepers, to the
supporters around the arbor, to even the moon camp, all people are still a part of this sacred ceremony.
* There should be a preparation of ‘Han-ble-c’i-ya’ (vision quest) before you become a participant of
the Sundance.
* We shall go back into this ceremony with the proper protocols before and during the ceremony itself.
Only those that have had the dream or direction through a ceremony, in concern of someone’s health,
should be dancing. Dancers should be secluded from outside participants, as to not be contaminated by
other people’s energy or thoughts. There should be absolutely no food or water during this four-day
ceremony. If there are health problems, you should choose a person to finish your commitment. This
ceremony is supposed to be for those that believe they can fulfill all required four days of the
ceremony.
* Han-ble-c’i-ya’ (Vision Quest): The vision quest should be only for Native People that have had the
dream or vision. This Rite is also for the young men and women that reach the age of 12 years of age.
* I-ni-pi (Purification Ceremony): Those that run this sacred rite should be able to communicate with
Tun-ca-s’i-la (our Sacred Grandfathers) in their Native Plains tongue. They should also have earned
this rite by completing Han-ble-c’i-ya and the four days and four years of the Wi-wanyang wa-c’i-pi.
* The other four sacred rites of the Hun-ka ka-g’a (Making of a Relative), the Ta-pa kah’-g’o-ya
(Throwing of the Sacred Ball), Wi-yan is’-na ti (Womanhood Ceremony) and the Na-g’i glu-ha
(Keeping of the Spirit Ceremony), should be only handled by legitimate Lakota, Dakota, Nakota Oyate
(People).
* It was also decided only legitimate Lakota, Dakota, Nakota Oyate Medicine Bundle Keepers should
handle any other ceremonies that are connected to our Ho-co-ka, such as the Lo-wa-pi and U-wi-pi
ceremonies.
* There should be no price tag allowed to participate in any of our Sacred Ceremonies. The only
protocol needed for a ceremony is to o-pa-g’i, meaning to offer your C’anupa or offer tobacco that has
been prayed with, in which the Medicine Person accepts or not accept if he is not able to assist.
Medicine People do need to survive, and if people wish to give a monetary or any other gifts after they
receive their help from a ceremony, giving it from their hearts, I see no problem with that. We have to
have faith that the Grandfathers will provide for our needs to survive in this modern society; whether
the gift is money, blankets, food or anything that represents how much they appreciate the help. Some
people can afford big gifts, some people cannot. It all balances out.
* My position is only for the Seven Sacred Rites. I cannot dictate to our Medicine People who they
allow to attend and support these Rites, in reference to non-Native People. I cannot dictate who they
choose to doctor in their ceremonies. I cannot dictate where they travel to doctor.
* I have my own personal feelings on who should be Keepers of our Sacred C’anupa (Pipe). The
C’anupa is very sacred and the Keeper should first be given a dream and be of Native decent. This
issue should be further discussed in our future meetings. The reason for my feelings is that I am aware
the C’anupa has gone out to the International community and has been for sale. I know that most non-
Native People do not understand the important protocols or have had the Traditional background to
carry this sacred item properly. I am aware of women in their moon and men with blood on their hands
(to take ones life intentionally) have been allowed to touch and carry the C’anupa. These serious
situations were never to be allowed. I offer thanks to the non-Native People that have returned the
C’anupa to our People, after I privately shared my concerns with them. I acknowledge their true
sincerity in assisting our Nation to protect the survival of our Traditional way of life on behalf of our
future generations. They have helped us bring back honor and respect to our sacred Ho-co-ka and
C’anupa.
* There was also discussion of only the Plains Tribal members to participate in the Ho-co-ka of the Wi-
wanyang wa-c’i-pi and the Han-ble c’i-ya Ceremonies. In the early 70s, Chief Fools Crow and my
father Stanley Looking Horse decided to allow other Native Nations to participate in these Rites. Their
reasons were based on the fact that most Nations have lost their ways through assimilation or lack of
Teachers to teach their Indigenous ways. They honored and understood the unity of the First Nations
People when different Tribes came to the aid of the Wounded Knee Occupation. I cannot undo their
decision out of respect for our Chief and Elder. It has also been in our history that our Ancestors have
respectfully shared our ceremonies with other Indigenous Nations.
* The original teachings were that the Pipe Carrier should make their own C’anupa. There was an
understanding of the sincere spiritual energy and the traditional values passed down through our
bloodlines. All the values of compassion, love, honor, respect and truth are molded into the spiritual life
they are creating. I hope that one day the future generations will again pick up this important protocol.
I would like to invite all our Lakota, Dakota, Nakota Nations to the next ceremony when I bring out the
Sacred White Buffalo Calf Bundle. The dates in the Fall will be announced. During this time we will
place the 12 honorable compassionate men to assist in taking care of the concerns of the Sacred
C’anupa. We will also discuss the protocols of the need to have a good mind and good heart to be a
member of the Societies that will carry out these decisions in a respectful manner.
There will be another Protection of Ceremonies meeting to further discuss and address these serious
issues in the future. This meeting will be sponsored by the Cheyenne Nation.
Once again, I thank all those that have offered prayers for these very serious issues to be discussed and
handled in a good way.
In the Sacred Hoop of Life, where there is no ending and no beginning! Mitakuye Oyasin.
Arvol Looking Horse is the 19th Generation Keeper of the Sacred White Buffalo Calf Pipe.
Subject: Rosebud Meeting-
RE Arvol Declaration
Subject: Fw: A update from Rosebud and the Sicangu Lakota tribe.

Hau Kolas....
Hello to all.
A update from Rosebud and the Sicangu Lakota tribe.

On Thursday 5-1-03 at the Mission Lakota Town Hall, a meeting (counsel) was held and attended by:

Albert White Hat, Duane Hollow Horn Bear, Roy Stone, Leonard Crow Dog, Florentine Blue Thunder,
Harold White Horse, James Looks Twice, Tome Robideaux, Gary Bear Heels, Indio Blue Horse, Chub
Black Bear and approximately 40 other Lakota ceremonial leaders, medicine men and elders.

The purpose of the meeting was to discuss the "proclamation and decree" issued by Arvol Looking
Horse concerning the "protection of the pipe and the allowing of non-natives into Lakota ceremonies."

After 4 hours of meeting and counsel, it was unamamisouly voted and decided by ALL in attendance,
"that the Lower Brule, Sicangu and Rosebud Reservation tribes would NOT endorse or support the
decree issued by Arvol Looking Horse...."

And that " all PEOPLE (oyasin hipi oyate) no matter of color of skin would be allowed to support and
participate in the wicipi wakan (sacred ceremonies) held by these leaders upon the Rosebud
Reservation, as long as a person was to come with a good heart and respect for our sacred ways...."

It was said that if "Arvol and the people who support this decree wanted this decree, they should keep it
at Green Grass and on the Standing Rock Reservation..."

It was also introduced that a group of these elders and leaders would/should make a journey to Green
Grass and ask to see and to pray with the Sacred White Buffalo Calf Pipe, as there is serious concern
about the rumors that the pipe was SOLD in 1987....and is no longer in the pocession of Arvol Looking
Horse.

This is a GREAT THING AND A GREAT DAY for our people!

It has been said by the old ones that in order for the healing of the sacred hoop to happen, INDIAN
(RED) people must first COME TOGETHER in unity and solidarity, as a people. This was a great step
towards that prophecy.

I was contacted by Duane Hollow Horn Bear and told to continue on the path which Tunkasila has set
forth before me. I was to continue my part in the Sundance in Delaware, and that the tiyospeye taku
Sicangu (family of Rosebud) were in support of this ceremony.

The rumors that AIM and the Grey Eagle Society would attempt to disrupt and stop sundances attended
by non-natives, and would confiscate eagle feathers, pipes and other sacred items from non-natives,
was REBUKED! There were members of the American Indian Movement present at this meeting and
their support was announced too.

Tome Robideaux, who is the leader of the "tokila okolakiciye akicita" (Fox Warrior Society),
announced that dog soldiers would be available to any and all ceremonial leaders upon the Rosebud if
needed for security and support!

This is a GREAT DAY !! HOKA HEY !!!

To all, I personally thank you (wopila) for your support through emails and phone calls. I am humbled
by you. Time after time I heard from folks around the country who said to me "if this is the way that it
is....I will respect this decree and honor it...." My heart is Full !!! Thank you for your willingness!

The American Horse and Black Bear tiyospeye's from Pine Ridge, SD sent a letter of announcement to
Indian Country Today last week which read basically that "they would NOT support this decree on Pine
Ridge and in their own wicipis...." Our Oglala relatives stand strong in this too. WOPILA !!!!

It is the belief of many that this decree was subversive in its nature and pressured from "other"
influences.... I myself no nothing about this.... I do know that my heart is full and happy to see the unity
of our people through this very difficult situation!

So until we see one another again....HOKA HEY !!

GET READY !! THE TIME IS NOW TO PRAY AND DANCE!

I apologize for anyone trying to get a hold of me who has encountered

difficulties....

Pilamiya yelo kolas !!

Mitakuye Oyasin ( WE ARE ALL RELATED!!!!)
Tony
/Mitakuye Oyasin: A response to the Looking Horse Proclamation/
Posted: April 25, 2003 - 10:35am EST
by: Tom Kanatakeniate Cook / Guest columnist

On behalf of the elders of the Afraid of Bear/American Horse Sun Dance:

* Basil Brave Heart (Intercessor)

* Robert Brave Heart Sr.
* Vern American Horse
* Joe American Horse
* Dave American Horse
* Clifton American Horse
* Ernest Afraid Of Bear Sr.
* Patrolman Ernest Afraid Of Bear Jr.
* Mike Afraid Of Bear
* Al Weasel Bear
* Beatrice Weasel Bear
* Milo Yellow Hair
* Owen Warrior
* Robert Grey Eagle Esq.
* Solomon Red Bear
* Tom Red Bear

"Anyone may dance the sun dance if he will do as the Oglalas do," - Chief American Horse (Sept. 14, 1896)

Mitakuye Oyasin! We say this all the time. But what does it really mean?

Are some of us more related than others? After discussions and

consultations since the Looking Horse Pipe Proclamation was issued, the tiospayes involved in our Sun Dance in the
Black Hills feel they can not endorse the ethnic limitations placed on the use of the Sacred Pipe, as of March 9, 2003.

The elder Overseers of the Afraid Of Bear/American Horse Tiospaye Sun Dance

celebrated at the Wild Horse Sanctuary in the Black Hills, believe that tiospayes are inherent sovereign entities in
matters of life and religion. The people to whom the sacred pipe was given own the instrument and the religion that
goes with it.

This has left my wife and I, as sponsors and lead sun dancers, along with the elders of our tiospaye, with conclusions
different than those expressed in the proclamation issued as a result the Medicine Bundle Keepers' meeting at Eagle
Butte.

These words to be expressed we offer with no animosity or disrespect. We appreciate it will be difficult to arrive at the
best ways of protecting and strengthening our ceremonies. We also appreciate that it is a very complicated world now,
for our tribal relatives. We appreciate that Arvol Looking Horse is initiating the discussion on these important issues.
We see his proclamation as a good start on this, even when we disagree strongly with his first conclusions.

In the southwestern Pine Ridge community of Slim Buttes, we follow the teachings of the brothers Ernest and Larue
Afraid Of Bear, elders who provided us the reason and justification for making prayers and offerings as we do.

These respected elders who gave our Sun Dance its directions are
great-grandsons of Afraid Of Bear and Sword, themselves brothers a hundred years ago. The two ancestors had been
leaders in the buffalo-hunting days of the Oglalas, and their knowledge, thoughts, and commentary are available to
anyone in the book Lakota Belief and Ritual, University of Nebraska Press, 1980. (Anyone wondering about primary
source material should consult these narratives collected at the turn of the 20th Century by Dr. James Walker of the
Pine Ridge Agency.)
These two knowledgeable Oglala elders of the Afraid Of Bear tisopaye, along with others in their circle of families,
requested that our Sun Dance respect all life, all colors of the human being, as long as respect for life and culture
prevailed and as long as the intent of the heart of the prayer was good. We are only continuing the altar of prayer they
have brought forward from time immemorial.

The historical autonomy of tiospayes, reflected in the fact that headmen of bands signed the treaties, applies to other
facets of Lakota life such as the spiritual business at issue here. All tiospaye bloodlines own the Lakota cultural
property rights, along with the power to act on them for the survival and prosperity of their relatives. In this way,
respect is most assured.

Our actual dance overseers Vern and Joe American Horse are grandsons of Chief American Horse, an Oglala
Shirtwearer installed in 1865, who was a signer of the 1868 Treaty at the end of the war with the United States that he
helped lead. These elders, whom we hold in the utmost respect, having directed our dance, have never expressed any
concern over the non-native dancers or whites in attendance. In fact, they have consistently endorsed the approach of
respect for "all our relations," again, as long as respect for origin and place is provided and as long as it is understood
that the home of these prayers resides in the tiospaye line.

Based as it is on race, we feel the Pipe Proclamation contains an

unfortunate racial foundation, and we can not, in the spirit of these ancient prayers, endorse a racist approach. It
appears to be an attempt at ethnic cleansing of the ways, and in effect, says, "This is just for us." Not only does this
approach run counter to the cultural value of generosity for which the people are known, it presents other
complications regarding Hunka relatives, and non-Indian spouses married into the tribe. Based on the teachings we are
following from our elders, we have difficulty thus endorsing the potential inhumanity and the heartbreak of
exclusivity inherent in the idea behind the proclamation.

Having put our minds together, we respectfully submit that the purpose and extent of our prayers can not always be
limited by the color of skin nor national origin. The important thing, we find, is intent and the strength of commitment
and the history of relations with each and every individual family that our elders host in our annual Sun Dance in the
Black Hills. This is the paramount importance to us. Rather than deny or separate our peoples from the range of
relatives who pray with us, we say that our prayers and our people are best served by the extension of reverence and
goodwill to the Four Directions.

We see death and destruction going on in the world along ethnic and religious lines. It is a horrible negative energy
based upon fear and paranoia, and seems to be gaining ground everywhere. One could call it worldwide religious
extremism whose reactionary conservatism has also affected Native peoples.

Exploitations may have occurred and may be occurring, but over-reaction to abuse won't solve the problem.

We have to react to abuse specific to the wrongdoer instead of banishing the rest of humanity for the disrespectful
actions of a few. It is one thing to strive to protect our ceremonies from abuse and expropriation; it is another thing to
dictate to long-established Lakota tiospayes how they must run their sacred ceremonies and to attempt to tell our
respected elders that the deepest intent of prayers long held in their hearts is somehow wrong and must be discarded.

The issues in the Looking Horse Proclamation have to do with Hunka - "the making of relatives" - and these are
approaches that were proclaimed already nearly one hundred years ago, as far as we are concerned. In a 1904
narrative titled "Hunka and the White Man," Afraid Of Bear said, "I can perform the ceremony for anyone who is
chosen in the right way. I can do it for a white man."

His younger brother Sword said in the same year, "White men were not invited unless they were to be made Hunka. A
few white men have been made Hunka."

My wife is a direct descendent of Sword and Afraid Of Bear, and both she and I naturally follow their words over
recent conclusions on the same subjects 100 years later.

When I came back to Pine Ridge for good in the spring of 1975, I became a participant in the Afraid Of Bear Inipi, an
authentic tiospaye altar. I
followed what I saw and copied things as I witnessed them being done.

After sundancing for 23 straight years (four of them at Green Grass), Larue Afraid Of Bear named me to lead a Sun
Dance he and his brothers wanted to establish at the Wild Horse Sanctuary in the Black Hills, a place of ceremony for
the past 10,000 years. We are approaching our sixth year there (my 28th altogether), on private land. Well versed with
the protocols attendant to ceremonial abuse and other issues concerning the protection of what we hold sacred, we
have been satisfied that our ceremony is proper.

From time immemorial, the sacred pipe has acted to bring stability to the lives of individuals and families of the
people. It has been so for me and my relatives. To the extent we have been successful for 30 years, I attribute to our
adherence to this sacred pipe religion and by doing things with a good heart.

We are all related, and certainly some of us are more related than others. Let us not deny our relatives, our
relationships, our inter-relatedness, or the great need of the world around us to understand and relate to all the
elements of our universe.

To those who believe Native people should hold their ways only to
themselves, our elders say, "they should know the spirit of The People is in the converging flow of the river."
Mitakuye Oyasin!

Tom Kanatekeniate Cook is Wolf Clan Mohawk from Akwesasne married on Pine Ridge. He is Field Coordinator for
Running Strong for American Indian Youth, a member of the Nebraska Commission on Indian Affairs, President of
the High Plains Community Development Corporation, and President of the
Chadron Native American Center. He and his wife Loretta (Afraid Of Bear), of Slim Buttes community, reside in
Chadron, Neb., and are Sun Dance leaders and co-sponsors of the American Horse/Afraid Of Bear Sun Dance in the
Black Hills.