OSEU 5 — Oral Tradition & Story | JAG-SD Learning Connections

History told from the Oceti Sakowin [oh-CHEH-tee shaw-KOH-we] perspective, through oral traditions, songs, dances, visual arts, prayers, ceremonies, regalia and more recently, written accounts, frequently conflicts with the histories written by historians who are not Oceti Sakowin. An analysis of multiple perspectives reveals history in a more inclusive and accurate way.

Wording source: 0425-OSEUS-Prpsd (1).pdf · Proposed August 9, 2024 · PDF page 19. The wording below follows the individual understanding’s section in the supplied revision.

OSEU standards

These are not “standards” in the typical academic sense in that they are neither comprehensively exhaustive of all content connected with the understanding and they are not “mastery” based. They each represent a strong starting place for learning and instructional design.

5.1

Understand and identify oral tradition as a primary source.

5.2

Identify and explain elements of Oceti Sakowin culture within oral traditions, songs, dances, visual arts, prayers, ceremonies, regalia and more recently, written accounts using primary source information

5.3

Recognize the differences between written accounts by historians who are outsiders to the Oceti Sakowin and the oral traditions passed on by Oceti Sakowin historians.

5.4

Understand the impact of Colonialism on the historic and contemporary culture of Oceti Sakowin people.

5.5

Evaluate the impact of Manifest Destiny on the historic and contemporary culture of Oceti Sakowin people.

5.6

Cite evidence of the diversity in cultures (woodlands, prairie, and plains) within the Oceti Sakowin.

Reviewed teaching connections

D21 — Comprehend verbal communications

Explore D21 · Being Able to Listen - Stephanie Charging Eagle - OSEU #5 · OSEU 5

Reviewed teaching connection (Primary): The speaker explicitly describes focused and critical listening, including retaining the meaning and accuracy of stories. OSEU 5.1 situates that listening within oral tradition and source accounts.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

Oceti Sakowin is very much a dynamic group, and although we did not gather in the summertime for our annual gatherings, we still do, especially now with transportation, everything. We are able to gather in other places with families, but I would want my students to know that they are very much alive. The people on the Pine Ridge Reservation, the people on the Rosebud, Cheyenne River, they are all part of this Oceti Sakowin. That would be the first objective of that understanding, is to know that Oceti Sakowin is not dead, that it's very much alive, just now in a different way. And so historically, the idea that Oceti Sakowin is this, it's not just a group, it's a whole sociological, cultural, political, economic group. And that we have ties to not just the land, but with each other. And that establishes a group of people who are very much alive. And so that as a teacher, as an educator, that's what I hope, is that my students understand that these people over here from the Pine Ridge, the Oglalas, are related to these people from Minnesota, from Flandreau, Yankton. That they are all still related, even though they may not know each other, or know each other's language, they are still part of this group. Oath-telling was very important because you had to be able to... know cognitively what was important in that story, in what was being said. So you had to listen. And fortunately, we grew up in a time when we were told that if you're going to come to this gathering, you have to sit and listen. Next time, if you don't, next time you're staying home. That was it. No argument. There was no time out, nothing. You stayed home. So if you were able to go to a gathering and you listened, you never talked while somebody was talking, but you listened. And what I was taught was that you always listen to a person when they're speaking, particularly if they're older than you, and they're in a position where they have respect, authority, whatever. If they're speaking, there is no way you should be talking or doing anything else. Your whole attention should be, the focus of your attention should be on what that person is saying. The value of oral tradition, storytelling, language, whatever, is that you learn to listen, and you learn critically. You listen critically, then later you ask questions, you research, or you Google it. But you know, oral tradition, I used to teach little kids language, taught them Lakota language, and I used stories a lot, the Iktomi stories, and I got really good. The one thing I always had to remember is I could not change the story. I could pantomime along with it, or make all these weird sounds, sing if I have to, but with young children, I had the freedom to do that. Nobody, they didn't say, they didn't get embarrassed for me or anything, and so I was able to do that. But as time went on, when they got into high school, the same story was told, they should be able to listen and say, hey, this storyteller changed some things. They should be able to listen again critically to the story. Maybe it's more, it's entertaining still, but you still have to keep the important parts of the story in there. So there were some storytellers, just for that, they had that role. Not everybody was a storyteller, but you still had to be able to listen, and if you're going to tell that story another time, make sure you get the story, the concept, everything of it, so that when you do tell it, it's accurate. And that's all part of that oral language, that oral tradition, is always listening and listening critically, and know what to do with the information that you receive.

Learn About: What does Stephanie Charging Eagle say listeners should do with the information they receive?

Learn From: What listening practice could help you understand someone’s meaning before responding?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0177; video Ol-a_U82wlk; passage containing: you always listen to a person when they're speaking. Teaching interpretation is separate from official wording and the interviewee’s account.

H65 — Demonstrate listening skills that result in understanding information

Explore H65 · Being Able to Listen - Stephanie Charging Eagle - OSEU #5 · OSEU 5

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

Oceti Sakowin is very much a dynamic group, and although we did not gather in the summertime for our annual gatherings, we still do, especially now with transportation, everything. We are able to gather in other places with families, but I would want my students to know that they are very much alive. The people on the Pine Ridge Reservation, the people on the Rosebud, Cheyenne River, they are all part of this Oceti Sakowin. That would be the first objective of that understanding, is to know that Oceti Sakowin is not dead, that it's very much alive, just now in a different way. And so historically, the idea that Oceti Sakowin is this, it's not just a group, it's a whole sociological, cultural, political, economic group. And that we have ties to not just the land, but with each other. And that establishes a group of people who are very much alive. And so that as a teacher, as an educator, that's what I hope, is that my students understand that these people over here from the Pine Ridge, the Oglalas, are related to these people from Minnesota, from Flandreau, Yankton. That they are all still related, even though they may not know each other, or know each other's language, they are still part of this group. Oath-telling was very important because you had to be able to... know cognitively what was important in that story, in what was being said. So you had to listen. And fortunately, we grew up in a time when we were told that if you're going to come to this gathering, you have to sit and listen. Next time, if you don't, next time you're staying home. That was it. No argument. There was no time out, nothing. You stayed home. So if you were able to go to a gathering and you listened, you never talked while somebody was talking, but you listened. And what I was taught was that you always listen to a person when they're speaking, particularly if they're older than you, and they're in a position where they have respect, authority, whatever. If they're speaking, there is no way you should be talking or doing anything else. Your whole attention should be, the focus of your attention should be on what that person is saying. The value of oral tradition, storytelling, language, whatever, is that you learn to listen, and you learn critically. You listen critically, then later you ask questions, you research, or you Google it. But you know, oral tradition, I used to teach little kids language, taught them Lakota language, and I used stories a lot, the Iktomi stories, and I got really good. The one thing I always had to remember is I could not change the story. I could pantomime along with it, or make all these weird sounds, sing if I have to, but with young children, I had the freedom to do that. Nobody, they didn't say, they didn't get embarrassed for me or anything, and so I was able to do that. But as time went on, when they got into high school, the same story was told, they should be able to listen and say, hey, this storyteller changed some things. They should be able to listen again critically to the story. Maybe it's more, it's entertaining still, but you still have to keep the important parts of the story in there. So there were some storytellers, just for that, they had that role. Not everybody was a storyteller, but you still had to be able to listen, and if you're going to tell that story another time, make sure you get the story, the concept, everything of it, so that when you do tell it, it's accurate. And that's all part of that oral language, that oral tradition, is always listening and listening critically, and know what to do with the information that you receive.

Learn About: What does Stephanie Charging Eagle say listeners should do with the information they receive?

Learn From: What listening practice could help you understand someone’s meaning before responding?

K110 — Listen and contribute appropriately in a group situation

Explore K110 · Being Able to Listen - Stephanie Charging Eagle - OSEU #5 · OSEU 5

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

Oceti Sakowin is very much a dynamic group, and although we did not gather in the summertime for our annual gatherings, we still do, especially now with transportation, everything. We are able to gather in other places with families, but I would want my students to know that they are very much alive. The people on the Pine Ridge Reservation, the people on the Rosebud, Cheyenne River, they are all part of this Oceti Sakowin. That would be the first objective of that understanding, is to know that Oceti Sakowin is not dead, that it's very much alive, just now in a different way. And so historically, the idea that Oceti Sakowin is this, it's not just a group, it's a whole sociological, cultural, political, economic group. And that we have ties to not just the land, but with each other. And that establishes a group of people who are very much alive. And so that as a teacher, as an educator, that's what I hope, is that my students understand that these people over here from the Pine Ridge, the Oglalas, are related to these people from Minnesota, from Flandreau, Yankton. That they are all still related, even though they may not know each other, or know each other's language, they are still part of this group. Oath-telling was very important because you had to be able to... know cognitively what was important in that story, in what was being said. So you had to listen. And fortunately, we grew up in a time when we were told that if you're going to come to this gathering, you have to sit and listen. Next time, if you don't, next time you're staying home. That was it. No argument. There was no time out, nothing. You stayed home. So if you were able to go to a gathering and you listened, you never talked while somebody was talking, but you listened. And what I was taught was that you always listen to a person when they're speaking, particularly if they're older than you, and they're in a position where they have respect, authority, whatever. If they're speaking, there is no way you should be talking or doing anything else. Your whole attention should be, the focus of your attention should be on what that person is saying. The value of oral tradition, storytelling, language, whatever, is that you learn to listen, and you learn critically. You listen critically, then later you ask questions, you research, or you Google it. But you know, oral tradition, I used to teach little kids language, taught them Lakota language, and I used stories a lot, the Iktomi stories, and I got really good. The one thing I always had to remember is I could not change the story. I could pantomime along with it, or make all these weird sounds, sing if I have to, but with young children, I had the freedom to do that. Nobody, they didn't say, they didn't get embarrassed for me or anything, and so I was able to do that. But as time went on, when they got into high school, the same story was told, they should be able to listen and say, hey, this storyteller changed some things. They should be able to listen again critically to the story. Maybe it's more, it's entertaining still, but you still have to keep the important parts of the story in there. So there were some storytellers, just for that, they had that role. Not everybody was a storyteller, but you still had to be able to listen, and if you're going to tell that story another time, make sure you get the story, the concept, everything of it, so that when you do tell it, it's accurate. And that's all part of that oral language, that oral tradition, is always listening and listening critically, and know what to do with the information that you receive.

Learn About: What does Stephanie Charging Eagle say listeners should do with the information they receive?

Learn From: What listening practice could help you understand someone’s meaning before responding?

C18 — Follow directions

Explore C18 · Being Able to Listen - Stephanie Charging Eagle - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): The interview models attention followed by inquiry. This supports communication and clarifying directions, but does not itself teach every workplace direction-giving procedure.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

Oceti Sakowin is very much a dynamic group, and although we did not gather in the summertime for our annual gatherings, we still do, especially now with transportation, everything. We are able to gather in other places with families, but I would want my students to know that they are very much alive. The people on the Pine Ridge Reservation, the people on the Rosebud, Cheyenne River, they are all part of this Oceti Sakowin. That would be the first objective of that understanding, is to know that Oceti Sakowin is not dead, that it's very much alive, just now in a different way. And so historically, the idea that Oceti Sakowin is this, it's not just a group, it's a whole sociological, cultural, political, economic group. And that we have ties to not just the land, but with each other. And that establishes a group of people who are very much alive. And so that as a teacher, as an educator, that's what I hope, is that my students understand that these people over here from the Pine Ridge, the Oglalas, are related to these people from Minnesota, from Flandreau, Yankton. That they are all still related, even though they may not know each other, or know each other's language, they are still part of this group. Oath-telling was very important because you had to be able to... know cognitively what was important in that story, in what was being said. So you had to listen. And fortunately, we grew up in a time when we were told that if you're going to come to this gathering, you have to sit and listen. Next time, if you don't, next time you're staying home. That was it. No argument. There was no time out, nothing. You stayed home. So if you were able to go to a gathering and you listened, you never talked while somebody was talking, but you listened. And what I was taught was that you always listen to a person when they're speaking, particularly if they're older than you, and they're in a position where they have respect, authority, whatever. If they're speaking, there is no way you should be talking or doing anything else. Your whole attention should be, the focus of your attention should be on what that person is saying. The value of oral tradition, storytelling, language, whatever, is that you learn to listen, and you learn critically. You listen critically, then later you ask questions, you research, or you Google it. But you know, oral tradition, I used to teach little kids language, taught them Lakota language, and I used stories a lot, the Iktomi stories, and I got really good. The one thing I always had to remember is I could not change the story. I could pantomime along with it, or make all these weird sounds, sing if I have to, but with young children, I had the freedom to do that. Nobody, they didn't say, they didn't get embarrassed for me or anything, and so I was able to do that. But as time went on, when they got into high school, the same story was told, they should be able to listen and say, hey, this storyteller changed some things. They should be able to listen again critically to the story. Maybe it's more, it's entertaining still, but you still have to keep the important parts of the story in there. So there were some storytellers, just for that, they had that role. Not everybody was a storyteller, but you still had to be able to listen, and if you're going to tell that story another time, make sure you get the story, the concept, everything of it, so that when you do tell it, it's accurate. And that's all part of that oral language, that oral tradition, is always listening and listening critically, and know what to do with the information that you receive.

Learn About: How does the speaker distinguish listening carefully from simply being entertained by a story?

Learn From: When a direction is unclear, what question could you ask that shows you listened and want to understand?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0177; video Ol-a_U82wlk; passage containing: You listen critically, then later you ask questions. Teaching interpretation is separate from official wording and the interviewee’s account.

H66 — Demonstrate an ability to listen and give directions

Explore H66 · Being Able to Listen - Stephanie Charging Eagle - OSEU #5 · OSEU 5

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

Oceti Sakowin is very much a dynamic group, and although we did not gather in the summertime for our annual gatherings, we still do, especially now with transportation, everything. We are able to gather in other places with families, but I would want my students to know that they are very much alive. The people on the Pine Ridge Reservation, the people on the Rosebud, Cheyenne River, they are all part of this Oceti Sakowin. That would be the first objective of that understanding, is to know that Oceti Sakowin is not dead, that it's very much alive, just now in a different way. And so historically, the idea that Oceti Sakowin is this, it's not just a group, it's a whole sociological, cultural, political, economic group. And that we have ties to not just the land, but with each other. And that establishes a group of people who are very much alive. And so that as a teacher, as an educator, that's what I hope, is that my students understand that these people over here from the Pine Ridge, the Oglalas, are related to these people from Minnesota, from Flandreau, Yankton. That they are all still related, even though they may not know each other, or know each other's language, they are still part of this group. Oath-telling was very important because you had to be able to... know cognitively what was important in that story, in what was being said. So you had to listen. And fortunately, we grew up in a time when we were told that if you're going to come to this gathering, you have to sit and listen. Next time, if you don't, next time you're staying home. That was it. No argument. There was no time out, nothing. You stayed home. So if you were able to go to a gathering and you listened, you never talked while somebody was talking, but you listened. And what I was taught was that you always listen to a person when they're speaking, particularly if they're older than you, and they're in a position where they have respect, authority, whatever. If they're speaking, there is no way you should be talking or doing anything else. Your whole attention should be, the focus of your attention should be on what that person is saying. The value of oral tradition, storytelling, language, whatever, is that you learn to listen, and you learn critically. You listen critically, then later you ask questions, you research, or you Google it. But you know, oral tradition, I used to teach little kids language, taught them Lakota language, and I used stories a lot, the Iktomi stories, and I got really good. The one thing I always had to remember is I could not change the story. I could pantomime along with it, or make all these weird sounds, sing if I have to, but with young children, I had the freedom to do that. Nobody, they didn't say, they didn't get embarrassed for me or anything, and so I was able to do that. But as time went on, when they got into high school, the same story was told, they should be able to listen and say, hey, this storyteller changed some things. They should be able to listen again critically to the story. Maybe it's more, it's entertaining still, but you still have to keep the important parts of the story in there. So there were some storytellers, just for that, they had that role. Not everybody was a storyteller, but you still had to be able to listen, and if you're going to tell that story another time, make sure you get the story, the concept, everything of it, so that when you do tell it, it's accurate. And that's all part of that oral language, that oral tradition, is always listening and listening critically, and know what to do with the information that you receive.

Learn About: How does the speaker distinguish listening carefully from simply being entertained by a story?

Learn From: When a direction is unclear, what question could you ask that shows you listened and want to understand?

K108 — Identify and demonstrate key communication skills

Explore K108 · Being Able to Listen - Stephanie Charging Eagle - OSEU #5 · OSEU 5

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

Oceti Sakowin is very much a dynamic group, and although we did not gather in the summertime for our annual gatherings, we still do, especially now with transportation, everything. We are able to gather in other places with families, but I would want my students to know that they are very much alive. The people on the Pine Ridge Reservation, the people on the Rosebud, Cheyenne River, they are all part of this Oceti Sakowin. That would be the first objective of that understanding, is to know that Oceti Sakowin is not dead, that it's very much alive, just now in a different way. And so historically, the idea that Oceti Sakowin is this, it's not just a group, it's a whole sociological, cultural, political, economic group. And that we have ties to not just the land, but with each other. And that establishes a group of people who are very much alive. And so that as a teacher, as an educator, that's what I hope, is that my students understand that these people over here from the Pine Ridge, the Oglalas, are related to these people from Minnesota, from Flandreau, Yankton. That they are all still related, even though they may not know each other, or know each other's language, they are still part of this group. Oath-telling was very important because you had to be able to... know cognitively what was important in that story, in what was being said. So you had to listen. And fortunately, we grew up in a time when we were told that if you're going to come to this gathering, you have to sit and listen. Next time, if you don't, next time you're staying home. That was it. No argument. There was no time out, nothing. You stayed home. So if you were able to go to a gathering and you listened, you never talked while somebody was talking, but you listened. And what I was taught was that you always listen to a person when they're speaking, particularly if they're older than you, and they're in a position where they have respect, authority, whatever. If they're speaking, there is no way you should be talking or doing anything else. Your whole attention should be, the focus of your attention should be on what that person is saying. The value of oral tradition, storytelling, language, whatever, is that you learn to listen, and you learn critically. You listen critically, then later you ask questions, you research, or you Google it. But you know, oral tradition, I used to teach little kids language, taught them Lakota language, and I used stories a lot, the Iktomi stories, and I got really good. The one thing I always had to remember is I could not change the story. I could pantomime along with it, or make all these weird sounds, sing if I have to, but with young children, I had the freedom to do that. Nobody, they didn't say, they didn't get embarrassed for me or anything, and so I was able to do that. But as time went on, when they got into high school, the same story was told, they should be able to listen and say, hey, this storyteller changed some things. They should be able to listen again critically to the story. Maybe it's more, it's entertaining still, but you still have to keep the important parts of the story in there. So there were some storytellers, just for that, they had that role. Not everybody was a storyteller, but you still had to be able to listen, and if you're going to tell that story another time, make sure you get the story, the concept, everything of it, so that when you do tell it, it's accurate. And that's all part of that oral language, that oral tradition, is always listening and listening critically, and know what to do with the information that you receive.

Learn About: How does the speaker distinguish listening carefully from simply being entertained by a story?

Learn From: When a direction is unclear, what question could you ask that shows you listened and want to understand?

G41 — Apply critical thinking skills

Explore G41 · Who Gets to Tell the Story - Joseph Marshall III - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Joseph Marshall III describes comparing oral accounts with archaeological evidence. This offers a source-grounded context for reasoning, checking claims, and evaluating conclusions; the historical account remains attributed to him.

Updated for Proposed August 9, 2024: Comparing oral histories with outsiders’ written histories directly supports revised 5.3. Original JAG–interview approval retained.

And it gets back to who's in control. It's that simple. Who gets to write the books, who gets to tell the stories now, that's called our history. And I think a good example is something that happened at the Little Bighorn Battlefield in 1983, 1984. Up to that point, the white historians had a tendency, a strong tendency, to go along with or discount some of the oral stories that our side told about how the battle progressed and how it came, you know, how it ended. The famous last stand where Custer and the 7th Cavalry went out with a blaze of glory, both guns blazing as it were. In 83 and 84, there were grass fires that went through that area. And officially, there's only two sites that are designated, one on the far south and one on the north side where the visitor center is and then there's a site on the bluffs above the river. And if you've ever been there, the river just meanders and it's flat river bottom on one side and big hills on the other side. But the grass fire went through there. And what it did was uncover a lot of metal artifacts, belt buckles, boot buckles, shell casings, round lead balls, all kinds of things. And archaeologists went in there and cataloged every one of those things. And there were hundreds of them, maybe even thousands. And they located, they carefully recorded what each one was, where it was, and they spent a lot of time doing that. And then they identified what each of those artifacts were. An incoming round ball was usually an Indian, from an Indian weapon, because the cavalry was using a specific kind of weapon that could be easily identifiable. So they could tell what might have been an outgoing fire and incoming fire at any given area. And as they did their research and as they correlated all that information and then compared it to the military version of the battle and the Lakota Cheyenne version of the battle, they found out that the artifact distribution coincided more, much more, with the Lakota Cheyenne version of the battle. And it really gave that oral story, that oral sense of our way we're keeping our stories and our history much more credibility in our eyes. It's still an uphill struggle, but it's, you know, no system is infallible. But it was still, it still worked, because we, you know, that discovery of the artifacts just affirmed what our ancestors have been telling us all these years. So oral history is important. I mean, it should still be an important part of the process, and now it should be, start with the family, saying, okay, this is who we are as your parents, and this is who your grandparents are on both sides. Doesn't matter how you feel about them or whatever, this is who we are. This is where we came from. This is what they did for a living. They were in the Army, they were in the Navy, whatever they did, they were school teachers, whatever. Go back as far as you can, because that's the easiest way to give that child that sense of identity and that footing so that you can walk with that knowledge all the time. And that's where oral history can really, really serve a purpose. It's not just for the collective, it's more for the individual, or should be.

Learn About: What evidence does Joseph Marshall III describe, and how was it compared with different accounts?

Learn From: When accounts disagree, what evidence would you want before making a conclusion?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0143; video x_DEYcLoxuY; passage containing: they carefully recorded what each one was, where it was. Teaching interpretation is separate from official wording and the interviewee’s account.

H67 — Demonstrate reasoning skills

Explore H67 · Who Gets to Tell the Story - Joseph Marshall III - OSEU 5 · OSEU 5

Updated for Proposed August 9, 2024: Comparing oral histories with outsiders’ written histories directly supports revised 5.3. Original JAG–interview approval retained.

And it gets back to who's in control. It's that simple. Who gets to write the books, who gets to tell the stories now, that's called our history. And I think a good example is something that happened at the Little Bighorn Battlefield in 1983, 1984. Up to that point, the white historians had a tendency, a strong tendency, to go along with or discount some of the oral stories that our side told about how the battle progressed and how it came, you know, how it ended. The famous last stand where Custer and the 7th Cavalry went out with a blaze of glory, both guns blazing as it were. In 83 and 84, there were grass fires that went through that area. And officially, there's only two sites that are designated, one on the far south and one on the north side where the visitor center is and then there's a site on the bluffs above the river. And if you've ever been there, the river just meanders and it's flat river bottom on one side and big hills on the other side. But the grass fire went through there. And what it did was uncover a lot of metal artifacts, belt buckles, boot buckles, shell casings, round lead balls, all kinds of things. And archaeologists went in there and cataloged every one of those things. And there were hundreds of them, maybe even thousands. And they located, they carefully recorded what each one was, where it was, and they spent a lot of time doing that. And then they identified what each of those artifacts were. An incoming round ball was usually an Indian, from an Indian weapon, because the cavalry was using a specific kind of weapon that could be easily identifiable. So they could tell what might have been an outgoing fire and incoming fire at any given area. And as they did their research and as they correlated all that information and then compared it to the military version of the battle and the Lakota Cheyenne version of the battle, they found out that the artifact distribution coincided more, much more, with the Lakota Cheyenne version of the battle. And it really gave that oral story, that oral sense of our way we're keeping our stories and our history much more credibility in our eyes. It's still an uphill struggle, but it's, you know, no system is infallible. But it was still, it still worked, because we, you know, that discovery of the artifacts just affirmed what our ancestors have been telling us all these years. So oral history is important. I mean, it should still be an important part of the process, and now it should be, start with the family, saying, okay, this is who we are as your parents, and this is who your grandparents are on both sides. Doesn't matter how you feel about them or whatever, this is who we are. This is where we came from. This is what they did for a living. They were in the Army, they were in the Navy, whatever they did, they were school teachers, whatever. Go back as far as you can, because that's the easiest way to give that child that sense of identity and that footing so that you can walk with that knowledge all the time. And that's where oral history can really, really serve a purpose. It's not just for the collective, it's more for the individual, or should be.

Learn About: What evidence does Joseph Marshall III describe, and how was it compared with different accounts?

Learn From: When accounts disagree, what evidence would you want before making a conclusion?

K107 — Differentiate between opinion and fact

Explore K107 · Who Gets to Tell the Story - Joseph Marshall III - OSEU 5 · OSEU 5

Updated for Proposed August 9, 2024: Comparing oral histories with outsiders’ written histories directly supports revised 5.3. Original JAG–interview approval retained.

And it gets back to who's in control. It's that simple. Who gets to write the books, who gets to tell the stories now, that's called our history. And I think a good example is something that happened at the Little Bighorn Battlefield in 1983, 1984. Up to that point, the white historians had a tendency, a strong tendency, to go along with or discount some of the oral stories that our side told about how the battle progressed and how it came, you know, how it ended. The famous last stand where Custer and the 7th Cavalry went out with a blaze of glory, both guns blazing as it were. In 83 and 84, there were grass fires that went through that area. And officially, there's only two sites that are designated, one on the far south and one on the north side where the visitor center is and then there's a site on the bluffs above the river. And if you've ever been there, the river just meanders and it's flat river bottom on one side and big hills on the other side. But the grass fire went through there. And what it did was uncover a lot of metal artifacts, belt buckles, boot buckles, shell casings, round lead balls, all kinds of things. And archaeologists went in there and cataloged every one of those things. And there were hundreds of them, maybe even thousands. And they located, they carefully recorded what each one was, where it was, and they spent a lot of time doing that. And then they identified what each of those artifacts were. An incoming round ball was usually an Indian, from an Indian weapon, because the cavalry was using a specific kind of weapon that could be easily identifiable. So they could tell what might have been an outgoing fire and incoming fire at any given area. And as they did their research and as they correlated all that information and then compared it to the military version of the battle and the Lakota Cheyenne version of the battle, they found out that the artifact distribution coincided more, much more, with the Lakota Cheyenne version of the battle. And it really gave that oral story, that oral sense of our way we're keeping our stories and our history much more credibility in our eyes. It's still an uphill struggle, but it's, you know, no system is infallible. But it was still, it still worked, because we, you know, that discovery of the artifacts just affirmed what our ancestors have been telling us all these years. So oral history is important. I mean, it should still be an important part of the process, and now it should be, start with the family, saying, okay, this is who we are as your parents, and this is who your grandparents are on both sides. Doesn't matter how you feel about them or whatever, this is who we are. This is where we came from. This is what they did for a living. They were in the Army, they were in the Navy, whatever they did, they were school teachers, whatever. Go back as far as you can, because that's the easiest way to give that child that sense of identity and that footing so that you can walk with that knowledge all the time. And that's where oral history can really, really serve a purpose. It's not just for the collective, it's more for the individual, or should be.

Learn About: What evidence does Joseph Marshall III describe, and how was it compared with different accounts?

Learn From: When accounts disagree, what evidence would you want before making a conclusion?

G57 — Design and justify solutions by tracking and evaluating results

Explore G57 · Who Gets to Tell the Story - Joseph Marshall III - OSEU 5 · OSEU 5

Updated for Proposed August 9, 2024: Comparing oral histories with outsiders’ written histories directly supports revised 5.3. Original JAG–interview approval retained.

And it gets back to who's in control. It's that simple. Who gets to write the books, who gets to tell the stories now, that's called our history. And I think a good example is something that happened at the Little Bighorn Battlefield in 1983, 1984. Up to that point, the white historians had a tendency, a strong tendency, to go along with or discount some of the oral stories that our side told about how the battle progressed and how it came, you know, how it ended. The famous last stand where Custer and the 7th Cavalry went out with a blaze of glory, both guns blazing as it were. In 83 and 84, there were grass fires that went through that area. And officially, there's only two sites that are designated, one on the far south and one on the north side where the visitor center is and then there's a site on the bluffs above the river. And if you've ever been there, the river just meanders and it's flat river bottom on one side and big hills on the other side. But the grass fire went through there. And what it did was uncover a lot of metal artifacts, belt buckles, boot buckles, shell casings, round lead balls, all kinds of things. And archaeologists went in there and cataloged every one of those things. And there were hundreds of them, maybe even thousands. And they located, they carefully recorded what each one was, where it was, and they spent a lot of time doing that. And then they identified what each of those artifacts were. An incoming round ball was usually an Indian, from an Indian weapon, because the cavalry was using a specific kind of weapon that could be easily identifiable. So they could tell what might have been an outgoing fire and incoming fire at any given area. And as they did their research and as they correlated all that information and then compared it to the military version of the battle and the Lakota Cheyenne version of the battle, they found out that the artifact distribution coincided more, much more, with the Lakota Cheyenne version of the battle. And it really gave that oral story, that oral sense of our way we're keeping our stories and our history much more credibility in our eyes. It's still an uphill struggle, but it's, you know, no system is infallible. But it was still, it still worked, because we, you know, that discovery of the artifacts just affirmed what our ancestors have been telling us all these years. So oral history is important. I mean, it should still be an important part of the process, and now it should be, start with the family, saying, okay, this is who we are as your parents, and this is who your grandparents are on both sides. Doesn't matter how you feel about them or whatever, this is who we are. This is where we came from. This is what they did for a living. They were in the Army, they were in the Navy, whatever they did, they were school teachers, whatever. Go back as far as you can, because that's the easiest way to give that child that sense of identity and that footing so that you can walk with that knowledge all the time. And that's where oral history can really, really serve a purpose. It's not just for the collective, it's more for the individual, or should be.

Learn About: What evidence does Joseph Marshall III describe, and how was it compared with different accounts?

Learn From: When accounts disagree, what evidence would you want before making a conclusion?

D22 — Comprehend written communications

Explore D22 · Biased History Texts - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): The speakers describe supplementing a textbook with narratives and Native literature to broaden perspective. Students can practice comparing source accounts; reading and internet-research techniques need explicit instruction.

Updated for Proposed August 9, 2024: The passage contrasts textbook perspectives with Native narratives, supporting revised 5.3. Original JAG–interview approval retained.

Right now our textbooks and our textbooks in school that we actually use are teaching a slanted history that is slanted towards the non-native, the colonialism, and we just, it's just not the truth. It doesn't give a perspective on both sides. It doesn't give a fair value of this person to that person. It's not only the native cultures, it's the other ethnic groups also. There's the Spanish and the French and different people that... right now our textbooks are pro-American, which are there for a reason, but it's pro-American and we never can get, we can't get a fair shake out of the history books. It's a perverted, twisted history that we're really getting, and so when we bring teachers in and if we have non-native teachers teaching, you know, we have to work with our teachers and educate our teachers on what is it, the truth that you want to bring out there, but you also want to bring it out and not create other... From all perspectives. Yeah, and not create biases from any other lens either. So we might use a textbook as a base foundation in our social studies curriculum, but we supplement a lot, and we supplement just from narrative and verbal, which would still be some storytelling, and then we also have some good native literature that you can supplement some information from there. There are stories and essays that really have a good perspective from the native perspective, and you can bring that in to supplement it and make it a more, less biased curriculum.

Learn About: Why do the speakers supplement textbooks, and what kinds of sources do they name?

Learn From: What other source or perspective could help you evaluate a claim you encounter?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0086; video DnGzcszhv4U; passage containing: we supplement just from narrative and verbal. Teaching interpretation is separate from official wording and the interviewee’s account.

H81 — Demonstrate the ability to search for information on the internet

Explore H81 · Biased History Texts - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #5 · OSEU 5

Updated for Proposed August 9, 2024: The passage contrasts textbook perspectives with Native narratives, supporting revised 5.3. Original JAG–interview approval retained.

Right now our textbooks and our textbooks in school that we actually use are teaching a slanted history that is slanted towards the non-native, the colonialism, and we just, it's just not the truth. It doesn't give a perspective on both sides. It doesn't give a fair value of this person to that person. It's not only the native cultures, it's the other ethnic groups also. There's the Spanish and the French and different people that... right now our textbooks are pro-American, which are there for a reason, but it's pro-American and we never can get, we can't get a fair shake out of the history books. It's a perverted, twisted history that we're really getting, and so when we bring teachers in and if we have non-native teachers teaching, you know, we have to work with our teachers and educate our teachers on what is it, the truth that you want to bring out there, but you also want to bring it out and not create other... From all perspectives. Yeah, and not create biases from any other lens either. So we might use a textbook as a base foundation in our social studies curriculum, but we supplement a lot, and we supplement just from narrative and verbal, which would still be some storytelling, and then we also have some good native literature that you can supplement some information from there. There are stories and essays that really have a good perspective from the native perspective, and you can bring that in to supplement it and make it a more, less biased curriculum.

Learn About: Why do the speakers supplement textbooks, and what kinds of sources do they name?

Learn From: What other source or perspective could help you evaluate a claim you encounter?

D23 — Communicate in writing

Explore D23 · Developing Native Writers - Lowell Amiotte - OSEU 4 · OSEU 5

Reviewed teaching connection (Supporting): Lowell Amiotte describes developing Native writers and written accounts so people can represent their own perspectives. The connection supports writing with audience and purpose, not adopting another person’s identity. OSEU 5 is a current content-based connection; the source title’s OSEU 4 label is retained separately.

Updated for Proposed August 9, 2024: Developing Native written accounts supplies primary-source cultural perspectives, supporting revised 5.2. Original JAG–interview approval retained.

In order to have the Indian voice heard, we're going to have to develop writers. People who actually put things down on paper. You know, earlier, when I was young and I went to school, we would read things about Native Americans, but they were all written by non-Indians. So gradually, we were trying to build toward developing a written voice. I think the old stories are very important, and a lot of them have been written down now, so they're easier to pass on. We even established what's called the Oak Lake Writers Association, where we—again, I'm not a writer, but here I'm starting something. We invited them all in, known writers and young people who wanted to be writers, and they produce three or four books now. One of those that you may know is Lydia Whirlwind Soldier. She's been a very good person in that group. And another one from right here in Rapid City is Liz Cook Lynn. She's the one trying to get the Indian statues down at Holly Park. So we started that with the idea that we now needed a written voice. And we have young writers like Don Montlow now who are coming on and starting to write things down so it's not all lost. I mentioned earlier the idea of the vanishing language. There was even a book called The Vanishing American, which was about American Indians. We don't want to vanish anything. We think we have a lot to offer, and people should stop and read other people's philosophies, learn something about their religion. I think it makes us very important. The Indians always say we're responsible for seven generations. We have to make sure that Seven Generations has that knowledge and that it's passed on. And as we go on now through the times, if it's still all oral, we're going to lose a lot of it, or it's going to really change because outside factors influence it. So we have to get it written down by Indian people.

Learn About: Why does Lowell Amiotte describe a need for Native people to produce a written voice?

Learn From: What idea could you communicate in your own words, and who would you want to understand it?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0079; video fShKlqEDggQ; passage containing: we now needed a written voice.. Teaching interpretation is separate from official wording and the interviewee’s account.

D24 — Communicate verbally

Explore D24 · Oral History & Ledger Art - Donald Montileaux - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Montileaux describes telling the story carried by his art. Students can examine how spoken explanation gives an audience access to meaning that an image alone may not convey.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

And so oral history is very big for me, I mean, oral history is storytelling, and every time I show my piece of artwork, I have oral history, because all my drawings represent Lakota way of life,

Learn About: How does Montileaux connect an image with an oral account?

Learn From: How could you explain a visual product so an audience understands its intended meaning?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0035 · video ID 408QfQkyXhA · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.

E28 — Deliver presentations to a group

Explore E28 · Oral History & Ledger Art - Donald Montileaux - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): His practice of presenting artwork with its story supports planning a presentation around a visual and a clear explanation. Students should use their own work rather than reproduce culturally specific symbols.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

And so oral history is very big for me, I mean, oral history is storytelling, and every time I show my piece of artwork, I have oral history, because all my drawings represent Lakota way of life,

Learn About: How does Montileaux connect an image with an oral account?

Learn From: How could you explain a visual product so an audience understands its intended meaning?

K108 — Identify and demonstrate key communication skills

Explore K108 · Oral History & Ledger Art - Donald Montileaux - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): The interview shows visual and spoken communication working together. Students can distinguish what an image communicates from what the speaker must explain.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

And so oral history is very big for me, I mean, oral history is storytelling, and every time I show my piece of artwork, I have oral history, because all my drawings represent Lakota way of life,

Learn About: How does Montileaux connect an image with an oral account?

Learn From: How could you explain a visual product so an audience understands its intended meaning?

G48 — Demonstrate an openness to change

Explore G48 · Oral History & Ledger Art - Donald Montileaux - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): His transition from hide painting to ledger art illustrates adapting a medium while sustaining purpose. Students can consider how a change in method need not erase the meaning of the work.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

And so oral history is very big for me, I mean, oral history is storytelling, and every time I show my piece of artwork, I have oral history, because all my drawings represent Lakota way of life,

Learn About: How does Montileaux connect an image with an oral account?

Learn From: How could you explain a visual product so an audience understands its intended meaning?

A4 — Develop a career path for a selected occupation

Explore A4 · Oral History & Ledger Art - Donald Montileaux - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Montileaux recounts mentorship and a transition into ledger art. Students can trace decisions in a creative career path; this is an exploratory example rather than a complete career plan.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

And so oral history is very big for me, I mean, oral history is storytelling, and every time I show my piece of artwork, I have oral history, because all my drawings represent Lakota way of life,

Learn About: How does Montileaux connect an image with an oral account?

Learn From: How could you explain a visual product so an audience understands its intended meaning?

G46 — Demonstrate how to work with diverse people

Explore G46 · Appreciating Multiple Versions of Stories - Jace DeCory - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): DeCory presents different teachings as adding to knowledge. Students can practice hearing a different account and asking about context; this does not require treating every factual claim as equally accurate.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

It's another way of looking at whatever that is. And so I say, don't be confused, because this is the teachings of this person. This is my teaching. And they're both right.

Learn About: How does DeCory explain different versions of teachings?

Learn From: How could you listen to a different account without immediately dismissing it?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0178 · video ID 8SDk31URrwU · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.

Q130 — Demonstrate understanding of social and cultural diversity

Explore Q130 · Appreciating Multiple Versions of Stories - Jace DeCory - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Her account directly addresses variety in teachings and cultural knowledge. Students can examine diversity within a community as well as between communities.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

It's another way of looking at whatever that is. And so I say, don't be confused, because this is the teachings of this person. This is my teaching. And they're both right.

Learn About: How does DeCory explain different versions of teachings?

Learn From: How could you listen to a different account without immediately dismissing it?

H65 — Demonstrate listening skills that result in understanding information

Explore H65 · Appreciating Multiple Versions of Stories - Jace DeCory - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): The passage asks listeners to understand whose teaching they are hearing before judging it. Students can practice paraphrasing a speaker’s meaning and identifying its context.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

It's another way of looking at whatever that is. And so I say, don't be confused, because this is the teachings of this person. This is my teaching. And they're both right.

Learn About: How does DeCory explain different versions of teachings?

Learn From: How could you listen to a different account without immediately dismissing it?

G41 — Apply critical thinking skills

Explore G41 · Appreciating Multiple Versions of Stories - Jace DeCory - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Students can compare the source, purpose, and context of different accounts. DeCory’s explanation encourages inquiry; it does not remove the need to evaluate evidence for historical claims.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

It's another way of looking at whatever that is. And so I say, don't be confused, because this is the teachings of this person. This is my teaching. And they're both right.

Learn About: How does DeCory explain different versions of teachings?

Learn From: How could you listen to a different account without immediately dismissing it?

K110 — Listen and contribute appropriately in a group situation

Explore K110 · Appreciating Multiple Versions of Stories - Jace DeCory - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Her response to students models contributing another perspective while affirming an existing account. Students can try a group response that adds an idea without silencing the first speaker.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

It's another way of looking at whatever that is. And so I say, don't be confused, because this is the teachings of this person. This is my teaching. And they're both right.

Learn About: How does DeCory explain different versions of teachings?

Learn From: How could you listen to a different account without immediately dismissing it?

F35 — Demonstrate ability to assume responsibility for actions and decisions

Explore F35 · The Importance of Stories - Duane Hollow Horn Bear - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear explicitly connects making decisions with being responsible for them. Students can explain a choice and its consequences without treating the story as a rule they must adopt.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

But we make decisions in our lives, and we have to be responsible for those decisions. So hear the stories, be open to them.

Learn About: What does Hollow Horn Bear connect with openness to stories and responsibility?

Learn From: How could a story inform a choice while leaving responsibility with the decision-maker?

05 Wolakota Project Video Transcripts and URLs.docx · WP-0189 · video ID j_KeSBj28Oo · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.

H69 — Accept responsibility for one’s own actions

Explore H69 · The Importance of Stories - Duane Hollow Horn Bear - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): The passage supports discussing ownership of an action after listening to others. Students can distinguish receiving guidance from transferring responsibility to the guide.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

But we make decisions in our lives, and we have to be responsible for those decisions. So hear the stories, be open to them.

Learn About: What does Hollow Horn Bear connect with openness to stories and responsibility?

Learn From: How could a story inform a choice while leaving responsibility with the decision-maker?

N118 — Explain the importance of taking responsibility for actions and behaviors

Explore N118 · The Importance of Stories - Duane Hollow Horn Bear - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Responsibility is stated directly in the passage. Students can explain why considering a story’s teaching does not remove accountability for their own behavior.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

But we make decisions in our lives, and we have to be responsible for those decisions. So hear the stories, be open to them.

Learn About: What does Hollow Horn Bear connect with openness to stories and responsibility?

Learn From: How could a story inform a choice while leaving responsibility with the decision-maker?

H79 — Demonstrate the ability to learn from past experiences

Explore H79 · The Importance of Stories - Duane Hollow Horn Bear - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): He describes listening repeatedly before recognizing meaning in a story. Students can explore how an experience may yield new learning when revisited.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

But we make decisions in our lives, and we have to be responsible for those decisions. So hear the stories, be open to them.

Learn About: What does Hollow Horn Bear connect with openness to stories and responsibility?

Learn From: How could a story inform a choice while leaving responsibility with the decision-maker?

G48 — Demonstrate an openness to change

Explore G48 · The Importance of Stories - Duane Hollow Horn Bear - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Openness to hearing a story again creates an opportunity to revise understanding. Students can consider what would make them reconsider an interpretation without requiring personal disclosure.

Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.

But we make decisions in our lives, and we have to be responsible for those decisions. So hear the stories, be open to them.

Learn About: What does Hollow Horn Bear connect with openness to stories and responsibility?

Learn From: How could a story inform a choice while leaving responsibility with the decision-maker?

G42 — Demonstrate effective study skills

Explore G42 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports G42 by inviting students to plan a sequence for learning rather than trying everything at once.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you plan a sequence for learning rather than trying everything at once? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

05 Wolakota Project Video Transcripts and URLs.docx · WP-0002; https://www.youtube.com/watch?v=nZzQwShp20A; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.

G41 — Apply critical thinking skills

Explore G41 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports G41 by inviting students to examine how a task works before acting.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you examine how a task works before acting? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

F34 — Identify the process of decision-making

Explore F34 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports F34 by inviting students to consider the task and consequences before deciding.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you consider the task and consequences before deciding? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

N117 — Demonstrate an understanding of decision making

Explore N117 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports N117 by inviting students to explain the thinking that precedes a decision.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you explain the thinking that precedes a decision? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H75 — Demonstrate an understanding of the work to be accomplished

Explore H75 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports H75 by inviting students to identify what needs to be understood before beginning work.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you identify what needs to be understood before beginning work? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H74 — Demonstrate an eagerness to learn new responsibilities or improve current responsibilities

Explore H74 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports H74 by inviting students to practice a skill progressively.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you practice a skill progressively? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H79 — Demonstrate the ability to learn from past experiences

Explore H79 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports H79 by inviting students to use remembered guidance to improve a new attempt.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you use remembered guidance to improve a new attempt? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

G55 — Apply the problem-solving process

Explore G55 · What is Your Chapter Going to Say - Duane Hollow Horn Bear - Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes learning step by step and his grandmother asking him to understand how the curtains were assembled before taking them down. This supports G55 by inviting students to study the structure of a problem before proposing a solution.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

To encourage. My relatives. Into homeland. After Homeland and even those that perhaps are incarcerated because of the lack of knowledge of their own history. History. That's the starting point. That's the starting point is to go back to the basics first and realize why I was born in this culture? Who am I? Begin with knowing your history first and taking it step by step by step. Learning. I believe you don't want to try to grab everything all at once and say, okay, I got it down. No, you got to begin to live it. You gotta start to practice it. Knowing your history. From the beginning. Where did Native people come from? The creation story. The creation story. The social system. The spiritual system. Slowly take these a little bit at a time. I think that's a starting point.

Learn About: What details in this passage support the speaker’s account of reflective learning? What would you need to hear in the full interview before interpreting it?

Learn From: How could you study the structure of a problem before proposing a solution? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

J104 — Identify, understand, and effectively manage emotions

Explore J104 · The Cost of Gambling and Alcohol with Duane Hollow Horn Bear – Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes sadness, loneliness, anger, coping, and listeners finding personal meaning in stories. This supports J104 by inviting students to identify how emotions influence decisions.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Let's talk about our history, something in our history that we all need to know. Sometimes we are afraid of our history. We don't want to know it. I've come across this time and time again with young people who are afraid of history. Maybe the truth, from our perspective, these stories tell us something about what life has done to us and how we react to it, as all people do with any situation. The process of making decisions, emotions, we all have emotions that we all have to deal with every day. From the moment you wake up feeling sad, lonely, maybe angry, puzzled, or maybe happy, joyful. Throughout our day, these emotions, we deal with them all day long and into our dreams. Life is emotions we have to cope with, coping with life. We need stories such as these to learn from, to guide us. So I'd like to share a couple of stories with you today.

Learn About: What details in this passage support the speaker’s account of emotions and choices? What would you need to hear in the full interview before interpreting it?

Learn From: How could you identify how emotions influence decisions? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

05 Wolakota Project Video Transcripts and URLs.docx · WP-0010; https://www.youtube.com/watch?v=6RK3z2jzH34; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.

F32 — Identify a self-value system and how it affects life

Explore F32 · The Cost of Gambling and Alcohol with Duane Hollow Horn Bear – Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes sadness, loneliness, anger, coping, and listeners finding personal meaning in stories. This supports F32 by inviting students to examine the relationship between values and choices.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Let's talk about our history, something in our history that we all need to know. Sometimes we are afraid of our history. We don't want to know it. I've come across this time and time again with young people who are afraid of history. Maybe the truth, from our perspective, these stories tell us something about what life has done to us and how we react to it, as all people do with any situation. The process of making decisions, emotions, we all have emotions that we all have to deal with every day. From the moment you wake up feeling sad, lonely, maybe angry, puzzled, or maybe happy, joyful. Throughout our day, these emotions, we deal with them all day long and into our dreams. Life is emotions we have to cope with, coping with life. We need stories such as these to learn from, to guide us. So I'd like to share a couple of stories with you today.

Learn About: What details in this passage support the speaker’s account of emotions and choices? What would you need to hear in the full interview before interpreting it?

Learn From: How could you examine the relationship between values and choices? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

N117 — Demonstrate an understanding of decision making

Explore N117 · The Cost of Gambling and Alcohol with Duane Hollow Horn Bear – Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes sadness, loneliness, anger, coping, and listeners finding personal meaning in stories. This supports N117 by inviting students to consider the meaning of a choice before acting.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Let's talk about our history, something in our history that we all need to know. Sometimes we are afraid of our history. We don't want to know it. I've come across this time and time again with young people who are afraid of history. Maybe the truth, from our perspective, these stories tell us something about what life has done to us and how we react to it, as all people do with any situation. The process of making decisions, emotions, we all have emotions that we all have to deal with every day. From the moment you wake up feeling sad, lonely, maybe angry, puzzled, or maybe happy, joyful. Throughout our day, these emotions, we deal with them all day long and into our dreams. Life is emotions we have to cope with, coping with life. We need stories such as these to learn from, to guide us. So I'd like to share a couple of stories with you today.

Learn About: What details in this passage support the speaker’s account of emotions and choices? What would you need to hear in the full interview before interpreting it?

Learn From: How could you consider the meaning of a choice before acting? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H79 — Demonstrate the ability to learn from past experiences

Explore H79 · The Cost of Gambling and Alcohol with Duane Hollow Horn Bear – Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes sadness, loneliness, anger, coping, and listeners finding personal meaning in stories. This supports H79 by inviting students to reflect on what a story can teach about past choices.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Let's talk about our history, something in our history that we all need to know. Sometimes we are afraid of our history. We don't want to know it. I've come across this time and time again with young people who are afraid of history. Maybe the truth, from our perspective, these stories tell us something about what life has done to us and how we react to it, as all people do with any situation. The process of making decisions, emotions, we all have emotions that we all have to deal with every day. From the moment you wake up feeling sad, lonely, maybe angry, puzzled, or maybe happy, joyful. Throughout our day, these emotions, we deal with them all day long and into our dreams. Life is emotions we have to cope with, coping with life. We need stories such as these to learn from, to guide us. So I'd like to share a couple of stories with you today.

Learn About: What details in this passage support the speaker’s account of emotions and choices? What would you need to hear in the full interview before interpreting it?

Learn From: How could you reflect on what a story can teach about past choices? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

N122 — Define and demonstrate empathy

Explore N122 · The Cost of Gambling and Alcohol with Duane Hollow Horn Bear – Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes sadness, loneliness, anger, coping, and listeners finding personal meaning in stories. This supports N122 by inviting students to recognize that different listeners bring different experiences.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Let's talk about our history, something in our history that we all need to know. Sometimes we are afraid of our history. We don't want to know it. I've come across this time and time again with young people who are afraid of history. Maybe the truth, from our perspective, these stories tell us something about what life has done to us and how we react to it, as all people do with any situation. The process of making decisions, emotions, we all have emotions that we all have to deal with every day. From the moment you wake up feeling sad, lonely, maybe angry, puzzled, or maybe happy, joyful. Throughout our day, these emotions, we deal with them all day long and into our dreams. Life is emotions we have to cope with, coping with life. We need stories such as these to learn from, to guide us. So I'd like to share a couple of stories with you today.

Learn About: What details in this passage support the speaker’s account of emotions and choices? What would you need to hear in the full interview before interpreting it?

Learn From: How could you recognize that different listeners bring different experiences? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

J105 — Demonstrate ability to make healthy choices

Explore J105 · The Cost of Gambling and Alcohol with Duane Hollow Horn Bear – Storytelling · OSEU 5

Reviewed teaching connection (Supporting): Hollow Horn Bear describes sadness, loneliness, anger, coping, and listeners finding personal meaning in stories. This supports J105 by inviting students to discuss supportive choices without requiring personal disclosure.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Let's talk about our history, something in our history that we all need to know. Sometimes we are afraid of our history. We don't want to know it. I've come across this time and time again with young people who are afraid of history. Maybe the truth, from our perspective, these stories tell us something about what life has done to us and how we react to it, as all people do with any situation. The process of making decisions, emotions, we all have emotions that we all have to deal with every day. From the moment you wake up feeling sad, lonely, maybe angry, puzzled, or maybe happy, joyful. Throughout our day, these emotions, we deal with them all day long and into our dreams. Life is emotions we have to cope with, coping with life. We need stories such as these to learn from, to guide us. So I'd like to share a couple of stories with you today.

Learn About: What details in this passage support the speaker’s account of emotions and choices? What would you need to hear in the full interview before interpreting it?

Learn From: How could you discuss supportive choices without requiring personal disclosure? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

G41 — Apply critical thinking skills

Explore G41 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports G41 by inviting students to compare how different sources convey knowledge.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you compare how different sources convey knowledge? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

05 Wolakota Project Video Transcripts and URLs.docx · WP-0028; https://www.youtube.com/watch?v=Vuk8Lzojaj0; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.

K107 — Differentiate between opinion and fact

Explore K107 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports K107 by inviting students to distinguish source evidence from assumptions about a source.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you distinguish source evidence from assumptions about a source? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

D22 — Comprehend written communications

Explore D22 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports D22 by inviting students to read written information in relation to its context.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you read written information in relation to its context? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

D21 — Comprehend verbal communications

Explore D21 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports D21 by inviting students to attend to meanings expressed orally.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you attend to meanings expressed orally? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H65 — Demonstrate listening skills that result in understanding information

Explore H65 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports H65 by inviting students to listen for meaning rather than only familiar words.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you listen for meaning rather than only familiar words? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H79 — Demonstrate the ability to learn from past experiences

Explore H79 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports H79 by inviting students to learn from a previously limited approach.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you learn from a previously limited approach? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H77 — Demonstrate the ability to self-evaluate and develop a continuous improvement plan

Explore H77 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports H77 by inviting students to evaluate and revise one’s learning method.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you evaluate and revise one’s learning method? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H74 — Demonstrate an eagerness to learn new responsibilities or improve current responsibilities

Explore H74 · Oral Tradition- Victor Douville - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Victor Douville describes revising his approach to balance oral tradition and written learning and attending to language meanings. This supports H74 by inviting students to remain open to further learning.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Oral tradition is one of the things I grew up with. My intention was to learn as much oral tradition as I could. And I found that also once I learned about that, then I'll go to the next step, which is to look at the other side, which is the written side, which is reading books to be able to balance those. The first mistake I made was to rely on written sources. When I was going to school, I read when I came to teach at the university in 1970. And by 1980, I began to realize that I'm going about it the wrong way. I should be able to set the oral source as the foremost. I've been doing the other one, written sources. I couldn't find any written sources back then, so I switched the other way and found that oral sources also lead to interpreting words, semantics and etymology, which is looking at the root words. And there you can find the true meaning of it.

Learn About: What details in this passage support the speaker’s account of oral and written knowledge? What would you need to hear in the full interview before interpreting it?

Learn From: How could you remain open to further learning? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

F35 — Demonstrate ability to assume responsibility for actions and decisions

Explore F35 · The Story of the Girl and the Wolf - Pearl Kennedy-Colombe - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Pearl Kennedy Colombe tells of a girl who forgets a promise to a helpful wolf, apologizes, and resumes bringing food. This supports F35 by inviting students to connect a promise with responsibility for one’s action.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Another story they tell, it happened over across the river. This girl was going to school at Stephane and she was sickly. She had TB and she ran away. She didn't like it, the nuns were kind of mean to her because of her being sickly, you know. So she ran away. And at that time, there were still a few wolves around. And she made it into that creek by the river, she made it there. And it was getting dark and it was like an autumn time of the year, cold. And she was really feeling bad and here this wolf came up. And he told her, and they talk native, you know, Dakota. And he told her, I'll help you. If I help you, what would you do for me? So she told him, I'll bring you meat every day. I'll bring you something to eat. And leave it, you know, a certain place. And here, that went on for, you know, about a year. And here, she was still getting, you know, sick. So here one day she forgot.

Learn About: What details in this passage support the speaker’s account of promises and responsibility? What would you need to hear in the full interview before interpreting it?

Learn From: How could you connect a promise with responsibility for one’s action? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

05 Wolakota Project Video Transcripts and URLs.docx · WP-0044; https://www.youtube.com/watch?v=yZcG9bCrRiU; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.

H69 — Accept responsibility for one’s own actions

Explore H69 · The Story of the Girl and the Wolf - Pearl Kennedy-Colombe - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Pearl Kennedy Colombe tells of a girl who forgets a promise to a helpful wolf, apologizes, and resumes bringing food. This supports H69 by inviting students to acknowledge an action and make a correction.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Another story they tell, it happened over across the river. This girl was going to school at Stephane and she was sickly. She had TB and she ran away. She didn't like it, the nuns were kind of mean to her because of her being sickly, you know. So she ran away. And at that time, there were still a few wolves around. And she made it into that creek by the river, she made it there. And it was getting dark and it was like an autumn time of the year, cold. And she was really feeling bad and here this wolf came up. And he told her, and they talk native, you know, Dakota. And he told her, I'll help you. If I help you, what would you do for me? So she told him, I'll bring you meat every day. I'll bring you something to eat. And leave it, you know, a certain place. And here, that went on for, you know, about a year. And here, she was still getting, you know, sick. So here one day she forgot.

Learn About: What details in this passage support the speaker’s account of promises and responsibility? What would you need to hear in the full interview before interpreting it?

Learn From: How could you acknowledge an action and make a correction? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

N118 — Explain the importance of taking responsibility for actions and behaviors

Explore N118 · The Story of the Girl and the Wolf - Pearl Kennedy-Colombe - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Pearl Kennedy Colombe tells of a girl who forgets a promise to a helpful wolf, apologizes, and resumes bringing food. This supports N118 by inviting students to explain why keeping commitments matters.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Another story they tell, it happened over across the river. This girl was going to school at Stephane and she was sickly. She had TB and she ran away. She didn't like it, the nuns were kind of mean to her because of her being sickly, you know. So she ran away. And at that time, there were still a few wolves around. And she made it into that creek by the river, she made it there. And it was getting dark and it was like an autumn time of the year, cold. And she was really feeling bad and here this wolf came up. And he told her, and they talk native, you know, Dakota. And he told her, I'll help you. If I help you, what would you do for me? So she told him, I'll bring you meat every day. I'll bring you something to eat. And leave it, you know, a certain place. And here, that went on for, you know, about a year. And here, she was still getting, you know, sick. So here one day she forgot.

Learn About: What details in this passage support the speaker’s account of promises and responsibility? What would you need to hear in the full interview before interpreting it?

Learn From: How could you explain why keeping commitments matters? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

P124 — Explain the value of good character

Explore P124 · The Story of the Girl and the Wolf - Pearl Kennedy-Colombe - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Pearl Kennedy Colombe tells of a girl who forgets a promise to a helpful wolf, apologizes, and resumes bringing food. This supports P124 by inviting students to discuss character through the story’s actions.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Another story they tell, it happened over across the river. This girl was going to school at Stephane and she was sickly. She had TB and she ran away. She didn't like it, the nuns were kind of mean to her because of her being sickly, you know. So she ran away. And at that time, there were still a few wolves around. And she made it into that creek by the river, she made it there. And it was getting dark and it was like an autumn time of the year, cold. And she was really feeling bad and here this wolf came up. And he told her, and they talk native, you know, Dakota. And he told her, I'll help you. If I help you, what would you do for me? So she told him, I'll bring you meat every day. I'll bring you something to eat. And leave it, you know, a certain place. And here, that went on for, you know, about a year. And here, she was still getting, you know, sick. So here one day she forgot.

Learn About: What details in this passage support the speaker’s account of promises and responsibility? What would you need to hear in the full interview before interpreting it?

Learn From: How could you discuss character through the story’s actions? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H79 — Demonstrate the ability to learn from past experiences

Explore H79 · The Story of the Girl and the Wolf - Pearl Kennedy-Colombe - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Pearl Kennedy Colombe tells of a girl who forgets a promise to a helpful wolf, apologizes, and resumes bringing food. This supports H79 by inviting students to learn from a forgotten commitment.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Another story they tell, it happened over across the river. This girl was going to school at Stephane and she was sickly. She had TB and she ran away. She didn't like it, the nuns were kind of mean to her because of her being sickly, you know. So she ran away. And at that time, there were still a few wolves around. And she made it into that creek by the river, she made it there. And it was getting dark and it was like an autumn time of the year, cold. And she was really feeling bad and here this wolf came up. And he told her, and they talk native, you know, Dakota. And he told her, I'll help you. If I help you, what would you do for me? So she told him, I'll bring you meat every day. I'll bring you something to eat. And leave it, you know, a certain place. And here, that went on for, you know, about a year. And here, she was still getting, you know, sick. So here one day she forgot.

Learn About: What details in this passage support the speaker’s account of promises and responsibility? What would you need to hear in the full interview before interpreting it?

Learn From: How could you learn from a forgotten commitment? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

G58 — Identify ways to build mutual trust and respect

Explore G58 · The Story of the Girl and the Wolf - Pearl Kennedy-Colombe - OSEU #5 · OSEU 5

Reviewed teaching connection (Supporting): Pearl Kennedy Colombe tells of a girl who forgets a promise to a helpful wolf, apologizes, and resumes bringing food. This supports G58 by inviting students to consider how follow-through affects trust.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

Another story they tell, it happened over across the river. This girl was going to school at Stephane and she was sickly. She had TB and she ran away. She didn't like it, the nuns were kind of mean to her because of her being sickly, you know. So she ran away. And at that time, there were still a few wolves around. And she made it into that creek by the river, she made it there. And it was getting dark and it was like an autumn time of the year, cold. And she was really feeling bad and here this wolf came up. And he told her, and they talk native, you know, Dakota. And he told her, I'll help you. If I help you, what would you do for me? So she told him, I'll bring you meat every day. I'll bring you something to eat. And leave it, you know, a certain place. And here, that went on for, you know, about a year. And here, she was still getting, you know, sick. So here one day she forgot.

Learn About: What details in this passage support the speaker’s account of promises and responsibility? What would you need to hear in the full interview before interpreting it?

Learn From: How could you consider how follow-through affects trust? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

D21 — Comprehend verbal communications

Explore D21 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports D21 by inviting students to listen for meaning in an oral story.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you listen for meaning in an oral story? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

05 Wolakota Project Video Transcripts and URLs.docx · WP-0121; https://www.youtube.com/watch?v=CCbv0bg3n-Q; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.

D22 — Comprehend written communications

Explore D22 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports D22 by inviting students to compare how reading and listening convey meaning.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you compare how reading and listening convey meaning? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

H65 — Demonstrate listening skills that result in understanding information

Explore H65 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports H65 by inviting students to explain what was understood from a story.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you explain what was understood from a story? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

F32 — Identify a self-value system and how it affects life

Explore F32 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports F32 by inviting students to identify values within a story.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you identify values within a story? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

J103 — Articulate personal values

Explore J103 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports J103 by inviting students to articulate a value and its supporting evidence.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you articulate a value and its supporting evidence? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

K110 — Listen and contribute appropriately in a group situation

Explore K110 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports K110 by inviting students to contribute an interpretation in discussion.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you contribute an interpretation in discussion? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.

G41 — Apply critical thinking skills

Explore G41 · Storytelling & Oral Tradition - Delores Taken Alive - OSEU 5 · OSEU 5

Reviewed teaching connection (Supporting): Delores Taken Alive contrasts reading a story with discussing its meaning in oral storytelling and asks what listeners gained. This supports G41 by inviting students to support an interpretation with details.

Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.

You know, that is very, like say, you read a story, the stories have values, the Lakota stories have values, there is something that you're going to, the moral of that story, but if you read it, it's not, it's just, you read it and it's gone. But if somebody comes to our classrooms and talks about the stories and the moral of that, what did you get out of it, what was so important? That's why I believe in oral storytelling, that's because I was always asked to do this at the Sundance Youth Camp, and I try to, you know, tell stories that there's morals to it, because that's the way these stories were a long, long time ago, how our stories have come. Even when you go out hunting, or even to make a hide, scrape a hide, or to beadwork and all that, there's always a moral to that story. And one that I like about that, he's no longer with us, Mr.

Learn About: What details in this passage support the speaker’s account of listening to story values? What would you need to hear in the full interview before interpreting it?

Learn From: How could you support an interpretation with details? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.