Speaking to the whirlwind: Siouan cryptolects
"the Lakota believed tornadoes formed when a giant turtle in the sky lowered its tail to the ground".
"i Lakota welakia tornado i kehehe āpai'woe hahai'woa lepela noakie la i mapaela piwoawia hewualei aeli'woa penahea i mamēme".
Aamealeu Meweka, la papie helenu aewuakē muakē lehawao, kawialea lepepi miewe pa'wiawao neka'weo i nakēwue suapei mea i aewuiwō helenu leawei kuahio. Pa'wiewuo weakei niewui i nakēwue nawiewua teapā mea i lewuapea aepepo moa'wiu mea i pēpe kapieho la waleawia hameaheo. "Tornado" i aepepo moa'wiu lakāmea i āheakea māpae pa'wiewuo naeno hamaewi aewuiwō. Soakei, haheahī soalei nepewa penahea hewuewe kamea'wia mea Nekamē Aewuewui maenu wamēma la nā'wā mea ki'woehi maema mea hahai'woa lewuapea niahio:
The Lakotas believed that Yomni, spirit of the dust-devil, was the youngest son of Tate, the wind spirit. Yomni was weak and small, but served as a messenger for the supernatural spirits and was himself the presiding spirit of gambling, games, and love. The Sioux also said that Tate sent Yomni to direct the people to hold the first Hunka ceremony. Clark Wissler reported that the Sioux in general thought the dust-devil was responsible for confusing people’s minds and if a “man loses his presence of mind he is said to have been overcome by the power of the whirlwind”.
Aenapie aewawē pākā mea āmea wia'wao nehawae pa'wiawao maenu wamēma noa'wie la aenapie ā'wiepi pealei mea kakaehi la i Amerika i, lepepi kāweo penahea i napea'wei hapea'wao pa'wiawao ha'wākai lamāwao Nekamē Aemeni aelapio nekeni 800 e. Nāwei, āmea pa'wāmā mapēpu ai'woakae mea kualae weameo wamēma penahea teakae maema āwiamai la'wiamei pahī'wō aewuawea hakiemu mea nalāhā weameo laleapeo sāheu neahie pawiemo pamaemi 800 e.
I maleakai ā'wēke mea lialau nehawae i Mississippi ākā'wau lia'wia, hahai'woa walā'wia mea kakaehi mepepe māpā mea wiapea. I Kā'wao Aapeahiu penahea ki'woehi pa'wielo hahai'woa pameahia namealeo pa'wiawao hela'wā ā'wialeu mea "tornado" i penahea hakiemu maheahao waweakē naweahai mea pa'wiawao ma'wāhai āweahā. I aepele hakeeme peakau neha'weu hakiemu nekawae Lakia'weu Mahāpio penahea Lewapai. I aepele wamaeha peakau nawiakē lamai'woa mea teakae aenewa waewui piwoalei āwieki helenu i Aawialā Seawea wamēwu aewui'woa wamēwu teakae keliwoe wamēwu i aepele wamaeha Kehemo Aa'wealae. I aepele nekamee luahī ākialae hamaewi i weawei namāheo Aawialā Kawei'wō Iroki ka Algonki sāheu:
The Omahas maintained into the twentieth century a sacred tent also known as the Tent of War. The clan responsible for this assembly kept an ancient cedar pole inside, separate from the Sacred Pole used for mid-summer rituals, whose attendant rituals unfortunately had been long forgotten by the time Fletcher and La Flesche began to investigate. They speculated that it had probably once embodied the Thunder god.
I maweu mea hahai'woa hakāwea wa hahai'woa lelameo aena'wea wa wapeakia lalea'wea ma'wiamai kepewua lepepi newaweo pakēmo hamaewi hewualei lelameo aena'wea nehawae aenapie lakeaheo kahia'wē la leahae wawāpē ka meahio mea i Nekamē ka aepele wamaeha waewui.
Kapiahie papie āwiehu helenu moaheo wamā'wea nehawae pa'wiawao mea napeamae ka kakeeno. Penahea i ka'waepu pa'wiawao hewa'wai Moaheo kamākie toakī hewalē penahea kamea'wau, lepawea, ka aewiwoi wa'wā'wio kahīwoe la nieha ai'woa'wī, haheahī nehawae paemu pa'wiawao nua'weu toakī nawai'wou memapie aepamē loeka ma'wiahao nawai'wou mameahiu. Kakeeno mea i moakeu wakeakae, helenu hewualei āpiahia aemewui ākēwuo, nehawae tāpea la kawaewua pa'wia'wia toakeo mea Moaheo.
I Lakota i kawialea lehamae pa'wiawao tualae i moaheo wamēwu hahai'woa seawē aekapia kapāpiu liapā wakāwei helenu noenu lamāwao i kiwoi'woa wewuaweu ka wamēwu āmēwue kawieku hapāmei pa'wea'wī. Hahai'woa ā'waemu Oglala lakaemi weiwoi hahai'woa āpaewo nea'wiu tua'weo, lēmi Tāwī (Hahealā Bo Bo) Moaheo Ha'wēwi ka'wā'wē i nakēwue butte i la nakēwue makeapī āwiamai i Nakēwue Aehelo Mapeawā heleme sāheu i kuahio hepewe.
Dorsey lua'wē pa'wiawao fe'a hahai'woa heneme ākeahai penahea wemahī hahai'woa moaheo, ā'wieme sei'woi soaweu āwiapio, aeweho pehaleo ka'wālau, ka tāhā sāmau haheahī naiwō, soakei henele haheahī i honor kāpae. Teakae hahēle penahea mewalā Moaheo sei'woi wiepu aeheki aiwoewua i ālaepe mea kea'wio ka'wāmae.
Boas, F. (1906). Notes on the Ponka grammar. International Congress of Americanists 15, Quebec, Dussault & Proulx.
Boas, F. and E. C. Deloria (1933). “Notes on the Dakota, Teton dialect.” IJAL 7: 97-121.
Buechel, E., S. J. (1998). Lakota tales and texts. Chamberlain, SD., Tipi Press.
Chamberlain, A. S. (1988). The Catawba language. Toronto, Imrie and Graham.
Chambers, J. K. (1974). khiNkhiNcha: Dakota reduplication and the identity constraint. Toronto, University of Toronto.
Chambers, J. (1978). Dakota accent. Linguistic Studies of Native Canada. E.-D. Cook and J. Kaye. Vancouver, University of British Columbia Press: 3-18.
Chambers, J. P. S. (1980). “Systematic obfuscation of morphology in Dakota.” Linguistic Inquiry 11: 325-6.
Chapman, B. (1965). The Otoes & Missourias, Times Journal Publishing Co.
Cornell, T. (1988). Ala nominals. Los Angles, University of Calfornia, Los Angles.
Day, A. Grove. The Sky Clears: Poetry of the American Indians. New York: Macmillan, 1951.
de Reuse, W. (1990). “A supplementary bibliography of Lakota language and linguistics.” Kansas Working Papers in Linguistics 15(2): 146-66.
Dorsey, J. Owen. “A Study of Siouan Cults.” Eleventh Annual Report of the Bureau of American Ethnology, 1889-1890. Washington, DC: GPO, 1894.
Dorsey, J. O. and J. R. Swanton (1912). A dictionary of the Biloxi and Ofo Languages, accompanied with 31 Biloxi texts and numerous Biloxi phrases. Bureau of American Ethnology - Bulletin. Washington, D. C., Government Printing Office. 47.
Finley, John P. Character of Six Hundred Tornadoes. Washington, DC: Signal Office, 1884.
Grimm, T. C. (1987). “A comparison of Catawba with Biloxi, Mandan, and Dakota.” IJAL 53: 175-182.
Grimm, T. C. (1994). Dhegiha tribal names. Mid-America Linguistics Conference, University of Colorado, Boulder.
Howard, James H. The Canadian Sioux. Lincoln: University of Nebraska Press, 1984.
Kennard, E. A. (1936). “Mandan grammar.” IJAl 9: 1-43.
Koontz, J. E. (1985). “A syncopating conjugation *k-stem in Lakota.” IJAL 51: 483-484.
Koontz, J. E. (1987). Isoglosses in Proto-Mississippi Valley Siouan. Draft of Belcourt Lecture (invited), delivered at the University of Manitoba, Winnipeg, Manitoba, Canada.
Koontz, J. E. (1991). Central Siouan syncopating *V-stems. Proceedings of the Mid America Linguistics Conference.
Koontz, J. E. (1991). Winnebago vowel length in diachronic perspective. Read at the 11th SCLC, Stillwater OK.
Koontz, J. E. (1991). 'Suddenly' in Mississippi Valley Siouan. Read at the 90th Annual Meeting of the AAA (CAIL 30).
Lonsdorf, L. M. and F. Louanna (1992). Structured loss of the second person pronoun in Chiwere Siouan. Proceedings of the 1992 Mid-America Linguistics Conference and Conference on Siouan-Caddoan Languages.
Lungstrum, R. (1995). Switch-reference and the structure of Lakhota narrative discourse, University of Pennsylvania.
Nasatir, A.P., ed. Before Lewis and Clark: Documents Illustrating the History of the Missouri, 1785-1804. 2 vols. 1952. Reprint, Lincoln: University of Nebraska Press, 1990.
Parks, D. R. R. J. D. (1992). “Sioux, Assiniboine, and Stoney dialects: A classification.” Anthropological Linguistics 34: 233-255.
Rankin, R. (1979). Algonquian-Muskogean-Siouan counting system convergences. Abstracts, Southern Anthropological Society, Annual Meeting, Memphis, Tennessee, February, 1979.
