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Sidney Keith


Front and center is pictured the story of the iguga otiwin (Lady-lives-in-a-cave). The lady is the first wife of man who takes second so first wife rests, where-upon a she wolf befriends her with a warm, moist tongue against her cheek. She iguga otiwin is led to a cave somewhere in Cherry Creek west and envirous-a haunt of wolves. The she wolf brings fresh meat daily. And by and by iguga otiwin learned the language of the wolves. But one day she-wolf told first wife that her people are camped nearby. Thus it was time for her to join her own people.

On the right, amog'ite is the story of the moral decent of a once-good lady. She came neglecting her tipi, her children. She flaunted her husband even gave herself to another companion. For this she remained one side enticingly beautiful while the opposide side became so horrid so disgusting that bickering, suffering and shame became her lot thereafter.

On the left of the portrayal of the arrival of the Sacred Buffalo Calf Pipe. A beautiful woman transports the holy pipe to the Lakota Nation. Two young men first saw her at a distance coming closer-one in a good way, the other in a bad way. The later desired her body right away because of the radiant beauty of the lady. He scheming reached out to touch her but was overwhelmed by a  cloud and lightning and was consumed incomprehensibly, only his skeleton remained. Then to the right-minded scout, the very sacred lady said thusly: "Good things I bring and something holy to your nation. With this holy pipe you will walk a living prayer to the Great Wankantanka. The pipe is alive-red showing the red life of 7 sacred rites on the Red Road. The pipe is very sacred, enabling the sacred mind to enter into Lakota minds. Respect it. It will show you how to live, and it will take you to the end of the road. I will come to see you in every generating cycle of the four ages. I shall see you again." Then transforming into four different colors of the Buffalo Nation, the sacred lady retreated out of sight into the direction from which she came.

Top scene of the mural shows the dual nature of Lakota experience. "Taku iyuha numpa yelo" summarizes in fluent Lakota, which translates as "Everything is a dualism." The scaffold symbolizes a demise of an individual but the beginning of a journey to the spirity world. The Old Man outlines, Tunkasila or Grandfather. Other titles sacred be pricipally: Wakantanka Tunkasila - The Great Holy Spirit and the Supreme Being-Iyotan Wakan. He is in and of everything, the roots and the center, the ALL-maker. The rain clouds, and lightning underneath with the almost surreal lake scene condenses original stories. IT is mni-wiconi. The Water of Life is in the forms of oceans, rivers, foams, dews, rains and the wignumke (rainbow). On the shores, and in the skies, thunder beings and cloud maidens dance. Takuskanskan or motion quickens the foam, the dew on a leaf, with the sun's warmth-there Lakota being take shape. Then Lakota name giving ceremonies began with names of power from nature. Called "Indian-time", there are no clocks to measure the time before any calendar systems. Then, winter-summer spirits evoked the Lakota names of integrity, in out of the darkness, in its own language, with its own identity, its own universe.

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