Upper Missouri Dakota & Nakoda Cultural Lifeway Center and Museum

1. , , Upper Missouri Dakota & Nakoda Cultural Lifeway Center and Museum A Concept 2006 By Curley Youpee, CRD Director

2. , , TABLE OF CONTENTS Page EXECUTIVE SUMMARY 1. A. Upper Missouri Dakota & Nakoda Cultural Lifeway Center and Museum 3. B. Focus on Dakota & Nakoda Culture 7. C. The Merit of a Cultural Lifeway Center 8. D. Circle Structures 9. E. Dakota & Nakoda World View Traditional Circle Structure Organization 11. F. Fort Peck Tribal Executive Board 12. G. Fort Peck Tribal Historical Society 13. H. Cultural Resources Advisory Team of elders 14. I. Museum Planning and related disciplines 15. J. Collection Development Strategy K. Visitor Needs Assessment 16. L. Fund Raising Plan M. Exhibit Plan 17. N. Organizational Meeting Schedules 18. O. Cultural Resource Management 19. P. Cultural Resources Scope Diagram 20. Q. Organizational Structure 21. R. Site Selection 22. S. Conclusion

3. , , EXECUTIVE SUMMARY A. Upper Missouri Dakota & Nakoda Cultural Lifeway Center and Museum The Upper Missouri Dakota & Nakoda Cultural Lifeway Center and Museum is a concept to re-unify Tribal members by restoring order and meaning to their lives. The Fort Peck Assiniboine (Nakoda) and Sioux (Dakota) Tribes want to take a more active and independent role in American society and it is their belief that this project is a step in that direction. The civilization of North American Indians took thousands of years to develop; however its development has been dormant for over 100 years. The Fort Peck Tribes believe that with the awakening of traditional culture and spiritualism will come the systems of operation that once gave Dakota and Nakoda society order and tribal lifeways. The intent is to restore the traditional connection to nature by returning the symbols and objects that originally linked them together. This study researched the feasibility of creating a facility which could house Dakota and Nakoda objects, reintroduce ceremonial items back into Fort Peck Tribal culture, and host a cultural renewal process. It also proposes an implementation plan that will invite the public to share and celebrate in the renewal of Dakota and Nakoda culture and thought. *Chief Redstone, Assiniboine (Nakoda) *Chief Medicine Bear, Sioux (Dakota) *Assisted in establishing the Fort Peck Indian Reservation 1

4. , , The idea that sets this project apart from other museums and interpretive centers is the incorporation of an order called “the circle of life”. “Circle of life” is a traditional method of societal organization created by the Dakota and Nakoda people. It gives a unique perspective, based upon a balance and order existing between humans and nature. It is believed that this approach will develop a strong sense of community within the Fort Peck Tribes and encourage better public understanding of native people and their way of life. Echinacea Agustifolia Black Root Purple cone flower Iyah’pe hu (Dakota) A natural remedy for sore throat, toothache, colds, blood purifier 2

5. , , B. FOCUS ON DAKOTA AND NAKODA CULTURE Present day Dakota and Nakoda culture presents a unique dichotomy. While the every day culture is similar to that of the dominant U.S. culture, it is modified by traditional Dakota and Nakoda culture. To understand this “new” modified culture, it is necessary to understand the traditional culture from which it came. The basis of traditional Dakota and Nakoda culture is centered on a hunter-gatherer economic structure. Survival within this structure necessitated the co-operation between individuals, expanding outward to ever enlarging groups. It also required a knowledge of the ecosystem and the individual’s place within the system. This delicate balance between man and man, and man and nature resulted in an extraordinary inter-related social and cultural structure that allowed the people to not only survive, but to thrive. This need to “balance” is what created the Dakota and Nakoda world view. It is the traditional World View that was the driving force for every social, religious, cultural, or economic decision made by an individual of the Dakota and Nakoda. The individual may weigh certain areas of this world view stronger than others, or more important than others, but consciously or subconsciously the total world view affects every decision made. The base of each group is the individual. As the circle expands outward it forms the family, the lodge, the band, the tribe, the Fort Peck Tribes, and then all others. The connected-ness or inter-dependence of each group is based on relationships or “relative-making”. Since it would be impossible for an individual to live alone and survive, it is at this point that the “making of relatives” begins. The individual marries and thus forms a lodge. The lodge would consist of the husband, wife, children, and perhaps one or more elderly parents or grandparents of the husband or wife. These would all be considered blood-kin. This family unit would join, informally, with another family-unit, usually a brother or father of the husband, and form a camp. The camp usually consisted of two or three lodges of individual families. The camps expanded by other blood-kin joining them - say brothers, fathers, grandfathers - and being added to by admirers or friends of the headman of this camp. When this camp became too large it eventually split into two or more camps each with its own headman, but were connected to the original camp by blood or the making of relatives. As these camps associated with each other more often than with other camps, they came to form a band. The recognition of a groups status as a band comes when it is named by people other than its members. This name usually reflects some habit or peculiarity of the group. The formation of the band, as mentioned, is based on blood kinship. But this is not an absolute rule for membership. The individual is free to select his own band and constant association or residence with a band is equivalent to membership. Bands may also split due to dissension, one group joining another or forming their own band. 3

6. , , The bands join together to form the tribe (I.e. Wadopana, Stonies, Pabaska) and these tribes in turn form Nations. Should any of these tribes become so large as to be unmanageable politically, they would split off from the main group, and eventually be identified as a separate tribe, as in the case of the Dakota/Lakota/Nakota/Nakoda. This is not a formal declaration of independence, but rather a gradual Lessening of association with the main group, and identification by members of other groups as being a distinct group. The strength of each group is dependent upon the loyalty of the members or the strength of the relationship of one individual to another. Thus a blood-kin tie is stronger than the tie of “making a relative”, which is stronger than a band tie. However, the “making of a relative” tie is the most sacred. This “making of a relative” can happen in several different ways. First, a man can take another as a brother, or son. In which case the adopted person will be referred to, and have all rights of, his new relationship as well as all the responsibilities inherent. This is a formal process, and dictates the acceptance of the relationship by both parties by using the proper kinship support. The second way to “making a relative” would be through the ceremonial transfer of names. Those owners (man, wife, grandparents) transferring the name become the Sacred kin of the individual taking it. From that point on, they all refer to each other in the proper kinship terms, and are expected to provide the proper kinship support. Another way of “making a relative” involves a large group suddenly being made relatives. This occurs when societies decide to bring new members in. This group of men would meet and indoctrinate new members by transferring the society to them. Some societies are very sacred and therefore secret. When this transfer occurs there is “making of relatives” in several ways. First there is the ceremonial relationship. That is the new members would become the Sacred Children of the old members as described earlier. But at the same time, all the new members take each other as brothers with all the obligations and privileges associated with that kinship status. When a person is “made a relative” he, or she, has established a stronger relationship with that entire group. The strength of a relationship can mean survival, which is why strangers on first meetings try to determine who each are related to. The strength of relationships of one Tribal member to another would be as follows, the strongest first; 1. Lodge (immediate family), 2.Camp (blood-kin), 3. Band (“Made Relatives” and blood kin), 4. Societies (“made relatives”) 5. Tribe, 6. Nation. The purpose of this examination of relationships is to show exactly how individuals are independent and how a decision, or support, would be made based on this kinship obligation. People would go to their relatives first and work down the list in descending order when determining their actions or positions. 4

7. , , Thus it grows from the first circle of the family lodge to the camp, to the band, to the tribe, to the nation, in an ever expanding series of circles that are all dependent upon and built upon, each other. In each area the circles and cycles connect, influencing each other, and re-enforcing the belief that action results in re-action. It is this totally different concept of reality from present day Western society’s that makes the Dakota and Nakoda culture unique. Within this world view an intangible level of interaction exists between man and nature. An abstract world adjoins the physical world creating another dimension for man and nature to interact. This human family (mankind in general) is part of a larger family (tangible and intangible), all of whom are related. The word “Maka” has at various times been translated as mother, grandmother, or “a living entity”. All these translations are accurate, for the meaning was to differentiate “people” or the human family, from the intangible persons who could appear in human form. There are seven types of Dakota beings in addition to humanity. They are Hu nupa, Two legged; Hu topa, four legged; Wanpo bdo, many legged; Hu hu wan niche, no legged; Nunwanpi, Those that swim over and under the water; Kozi oyate, Green beings and Zinkala oyate, Bird Nations. Each type, with the exception of man, had abstract authority. This authority is called Wakan, and has been translated as “Holy”, “Sacred”, “divine”, or “ancient and beyond understanding”. It was given by the Creator by all living things, some places and things, and some actions. The Creator was called by several names, the oldest being Wakan Tanka, from which all matter is the source. He is part of all, while being above all. While he is being represented by Skan, the Sun; he is much more, being a part of all and the first of all things. He is the maker of all things, and all things are him. Assiniboine (Nakoda) Bear Clan 5

8. , , Through all these various peoples, all these various camps, the base remains the same. The lodge is the base of each people, and with out it the other camps would not exist. With this in mind we should look at the base concept of the Center as being the lodge. In most museums we merely store things. But the lodge is a living breathing entity which is providing life for the inhabitants, and in turn the bands, tribes, and humanity grow and become one with the universe. The lodge itself portrays life. On the outer skin are painted the special colors that describe the various connections, and in the middle are the particular abstract beings that has given the lodge power and protection. The lodge then becomes a Pezuta (Medicine) Bundle, or Medicine Lodge, and all those that dwell within are part of that medicine. It is the story of interdependency, respect, relation-shop and progress without exploitation, that needs to be told and incorporated into daily living. If the lodge is the base, and the lodge is strong, then the circle gains strength as it goes through the community and expands into the universe. Assiniboine (Nakoda) Delegation to the Trans Mississippi Exposition 1898 Front Row: Tom Hancock, Dan Martin, Mathew Roberts Back Row: James Garfield (Cloud Man), Stan Clancy, Bear Cub, Afraid of his Track 6

9. , , C. THE MERIT OF A CULTURAL LIFEWAY CENTER The goal of the Cultural Lifeway Center and museum is to improve the quality if life for America’s Indian people through cultural renewal and community development. In order to achieve this goal the facility must be operationally and financially self sufficient. As America awakens to its sleeping history and the attitudes that previously sought to dismiss native beliefs as less meaningful are considered no longer appropriate, interest in American Indian culture is growing. Around the world, countries are becoming more aware of their aboriginal roots and the public has responded with great interest and thirst for more knowledge and understanding for native culture. There is clearly a tourist market for Plains Indian culture and it is believed that the Cultural Lifeway Center and Museum will be a unique attraction that enhances the viability of northeast Montana as a tourist destination. It is estimated that 377,500 tourist travel through the length of the Fort Peck Reservation per year. The route used is U.S. Highway # 2, a major throughway of Montana. This area is fortunate to have a well connected and well maintained system of good highways providing convenient access to the Cultural Lifeway Center and Museum. As well, the proximity if the US - Canada border between Saskatchewan and Montana makes the region attractive to the Canadian tourist. There is tourism industry potential for the Cultural Lifeway Center and Museum but the expectations of tourist must be satisfied. Tourists want to participate in unique life experiences based on subject matter that is of interest to them the experience must have variety, be educational and have good value. The tourist requires that the facility be comfortable, easy to access, secure and clean. The Cultural Lifeway Center and Museum can create this environment through a multi-purpose facility that will provide a unique interactive experience into Fort Peck Tribal heritage with Tipi village accommodations and native cuisine, trail rides into unbroken prairie, a museum, a nature walk, R.V. over-night parking, interpretive and cultural renewal space. The scope and operational requirements of the facility were determined by the Fort Peck Assiniboine and Sioux Tribal Council, the Fort Peck tribal Museum, Cultural Resource Advisory Team of Elders and consultation with federal, state and private agencies. A financial pro forma of the facility was prepared based on the operational requirements and the potential income. The bottom line is that the Cultural Lifeway Center and Museum is viable from a tourism perspective and even with the conservative projections in the report, this project has the potential for success. This market study has determined that the Cultural Lifeway Center and Museum will have favorable economic and social impact for the Fort Peck Tribes. This project has considered merit and an honorable purpose. 7

10. , , D. CIRCLE STRUCTURES the Structure for the Dakota and Nakoda world view is circular in nature. The circle is the basis for linking all existence together and it is believed that not only people but any object in the physical world has a nonphysical side and both sides must be present for existence. As the universe reduces and moves inward, the circle is the framework that knits together this fabric of life. These northern plains people developed a way of life that naturally blended into the ecosystem. This approach to life and world view evolved into a social structure and culture that flourished on the Great Plains for thousands of years. The social organization is founded upon expanding groups of people that are linked together for mutual support thus creating a balanced, self sufficient community. Families, societies, culture and commerce forms the binder between the people, however over the past decades this interconnectedness has eroded therefore reducing the cohesiveness of the Dakota and Nakoda people. The Cultural Lifeway Center and Museum proposes to strengthen the Fort Peck Tribes and improve their quality of life be renewing their traditional heritage approach to life. The key to this lifestyle renewal is the circle structure. Historically, the size and organization of the groups of people was influenced by the proportions and circular shape of the tipi and the campsites. Over the centuries, cultural formalities and rules of conduct were developed around these physical structures. The physical locations within the encampment and the seating arrangements within the tipi determined a person’s status and role within the group and community. The structures ensure that the goal is always in focus and that the responsibilities are clearly defined. The Cultural Lifeway Center and Museum will be organized in the traditional manner using the circle structure. The intent is to use the circle structure to organize each level of the project and eventually reintroduce the traditional social system back into Dakota and Nakoda culture. The first goal is to produce a building to complete the management system focused on achieving the mandate of the Cultural Lifeway Center and Museum. An outline of the proposed circle structure for this center shows how the different groups are organized and how they relate towards achieving the goal. The outer circles show how the objectives and departments are organized . The interior circle formats the organization of the Cultural Lifeway Center and Museum with representatives from the outer groups. The empty circle represents the goal and the non physical world. 8

11. , , LIFE E. DAKOTA & NAKODA WORLD VIEW The Four Cardinal Directions Relative Making Connects the Circle Family Home Band Camp Tribe Mother Earth TRADITIONAL CIRCLE STRUCTURE ORGANIZATION Fort Peck Tribes Tribal Historical Society Endowment Board of Trustees Facility Goals Facilities Goals Support (Human Resources) Facility Departments President Facilities Goals Support (Finances) Fire of Life Facility Administration and Operation Public, Private and other tribal Advisors Cultural Resource Advisory Team (Dakota & Nakoda Elders)

12. , , Once this goal is achieved, then the next objective is to manage and operate the facility. A second circle structure has been prepared showing how the groups will be organized to obtain the next goal. From here, other goals will be determined and other circle structures will be created to achieve these goals. The building should enhance the social and cultural interaction of the groups while accommodating the interpretive and commercial aspects of the facility. In keeping with the format of the circle structure it is proposed that the Museum portion be designed to encourage the use of the circle structure system. This means that the building should be scaled around the size and shape of a traditional camp of (4) 17 foot diameter tipi’s. The physical requirements of each department and each room should reflect the operation of a state-of-the-art Museum and etiquette. Each room should be considered as a unit and should relate to the rules of operation. In the end it is intended that by reintroducing the traditional Dakota and Nakoda systems of organization, the Fort Peck Tribes will recover their previously successful and meaningful approach to life. Four Eagles (Dakota) and Bad Hawk (Nakoda) excavating on Poplar River East Canal (C), Fort Peck Indian Reservation, Montana Oct/1913 10

13. , , F. FORT PECK TRIBAL EXECUTIVE BOARD Fort Peck Reservation Governing Body John Morales, Jr., Chairman Roxanne Gourneau, Vice-Chair Jackie Weeks, Secretary/Acct Council Members: Roxann Bighorn Floyd Azure Marvin Youpee Arlyn Headdress A.T. Stafne Leonard Crow Belt Abe Chopper Frank Smith Thomas Anketell III Walter Clark Ray Eder Darryl Red Eagle George Ricker, Sergeant-at-Arms 11

14. , , G. FORT PECK HISTORICAL SOCIETY Cultural Lifeway Center and Museums’ Business Advisors Caleb Shields Helen Ricker Rodney Miller Frank Smith Pat Beck Marvin Presser Joe Culbertson Carolyn Rusche Curley Youpee, Ex-Officio James Johnson, CPA Legal Counsel - Vacant 12

15. , , H. CULTURAL RESOURCES ADVISORY TEAM TRIBAL DAKOTA AND NAKODA ELDERS Almira Jackson, Willard Miller Rose Lilly Loverty Birdsbill Joe McConnell Rusty Cantrell Wallace Runs Through Rose Grandchamp Dallas Fourstar James Boyd Susan Jones Laura Jackson Darlene Grey Delores McConnell Loretta Adams Susan Red Boy Floyd Youngman Reno First Almina Red Dog Shirley Red Boy Rosalyn Shields Nancy Buck Elk Eunice Alfrey Viola Spotted Bird Josephine Black Dog Raquel Menz Rita Long Chase Christine First Estelle Loves Him Laverne Loves Him Cyril Iron Ring Marie Cantrell Caleb Shields Tatanka Oyate (Buffalo Nation) 13

16. , , I. MUSEUM PLANNING A Museum Planning Process provides the Museum’s governing authority, its management and staff with a comprehensive view of its goals and functions so that the operation will meet the priorities of the future. Analysis of the factors affecting the needs Programs Evaluation Collection Analysis Institutional Context Market Analysis Institution Plan Visitor Analysis Needs Staff Space Facilities Museum Planning and related disciplines $ +/- Management Planning Marketing IMPLEMENTATION Architecture Design 14

17. , , • J. Collection Development Strategy • Purpose: The Cultural Lifeway Center’s collection development strategy was developed to assess • the museum’s requirements for collection, preservation and documentation. • Process: The Cultural Lifeway Center’s collection development strategy requires a collection • analysis process that is sensitive to qualitative issues and rooted in sufficient experience to make valid • quantitative projections. This process includes: • Interviews with museum personnel and funding authorities • Review of collection policies • Assessment of collection growth rate by category and class of collection • Assessment of methods of collection and disposal • Assessment of the uses of the collection • Review of collection documentation • Assessment of adequacy of the physical Center for artifact preservation • Assessment of staff (number, position, training) • Product: The collection development strategy will report on the issues above, and includes: • Policy recommendations including collecting priorities and possibly specialization • Procedures manual • Description of building requirements • Projection of capital and operating costs to implement recommendations. • K. Visitor Needs Assessment • Purpose: To identify the needs and expectations of the museum’s visitors, both actual and • potential, and to outline a plan of action for meeting those needs and increasing attendance and earned • revenues. • Process: The visitor needs assessment to be conducted by the Cultural Lifeway Center will • include: • Design of visitor survey • Design of community survey • Training staff (or volunteers) in survey administration • Interviews with museum personnel and key community leaders • Analysis of survey results • Analysis of Museum attendance data • Assessment of effectiveness of museum’s public activities, exhibitions, • visitor amenities, ancillary services, signage and media promotion • Product: In addition to providing a report on the above, the product of the visitor needs • assessment will include: • Recommendations on how to improve the museum’s public activities, • exhibitions, visitor amenities, ancillary services, signage and media promotion; • Projection of cost of recommended improvements, estimated gains in earned • revenue and recommended implementation schedule. 15

18. , , • L. Fund Raising Plan • Purpose: The Cultural Lifeway Center’s fund raising plan is to identify opportunities for fund • raising, develop a fund raising strategy, and train staff and volunteers in implementing the plan. • Process: The Cultural Lifeway Center will develop it’s fund raising plan to include the • following: • Review of Museum’s fund raising activities to date • Definition of fund raising campaign goal • Recruitment of volunteer campaign committee • Training volunteers • Researching/screening/evaluating potential donors • Identification of fund raising opportunities and donor recognition opportunities • Preparation of campaign materials (presentations, letters, printed materials, • public service announcements). • Product: The product of this fund raising plan will extend into and after the actual campaign. It • includes: • Implementation plan, budget and manual • Monitoring and evaluation of campaign effectiveness • M. Exhibit Plan • Purpose: The Cultural Lifeway Center will develop an exhibition plan which meets the criteria • established by the Museum. • Process: Exhibition planning is a vital step needed before exhibit design can begin. It includes: • Development of exhibition statement of purpose • Meetings with staff exhibition team • Establishment of objectives • Exhibit concept reflecting space available, artifacts, budget and schedule • Development of story-line and script • Identification of artifacts and support materials • Product: Exhibit planning, in addition to reports on the above matters, should continue • throughout the design and fabrication period, and on to the opening and an evaluation of the exhibit. • It includes: • Budget and implementation schedule • Advice on selection of fabricator(s) • Supervision of fabrication and installment (quality control) • Evaluation of effectiveness of exhibit with respect to original objectives • Supervision of modification as a result of evaluation • Maintenance manual 16

19. , , N. Organizational Meeting Schedules • January: • Endowment Trustees with Tribal Historical Society; Annual Planning • Cultural Resource Advisory Team; New Year Meeting on Cultural Activities • Tribal Council; 2nd Quarter Program Review • April: • Tribal Historical Society; Quarterly Business Meeting • Tribal Council; 3rd Quarter Program Review Meeting • Cultural Resource Advisory Team; Annual Cultural Workshop and Oral History • Recording • May: • Spring Clean-up • Museum opens for Tourist Season • July: • Tribal Historical Society; Quarterly Business Meeting • Tribal Council; 4th Quarter Program Review Meeting and Budget Processing • Cultural Resource Advisory Team; Annual Elder Gathering and Cookout • September: • Annual Cultural Fair and Youth Symposium • October: • Tribal Historical Society; Quarter Business Meeting • Tribal Council; 1st Quarter Program Review Meeting • Cultural Resource Advisory Team; Annual Harvest Festival with Traditional singing • and dancing 17

20. , , E. CULTURAL RESOURCE MANAGEMENT To the Fort Peck Tribes, “cultural resource” sometimes means the same as historic property under the National Historic Preservation Act (NHPA)….that is, a physical piece of real property that’s eligible for the National Register of Historic Places. Sometimes it’s also taken to embrace other physical expressions of the Dakota and Nakoda culture, such as artifacts, museum objects, and historical documents. Resources that are cultural include other aspects of the physical environment that are related to the Dakota and Nakoda society and culture, as with places valued for esthetic or associative reasons. This includes the built environment. Cultural resources that are not obviously physical to the Dakota and Nakoda are their valued ways of life, the values, beliefs, norms and standards of behavior, their cultural institutions/organizations, religious practices, family structure, and patterns of interaction. Because cultural resources can be broken down into several overlapping categories, many of which are subjects of specific laws, executive orders, and regulations, the challenges of Tribal cultural resource management is coordinating compliance with all these laws so that nothing important is left out of consideration. The categories include: *Cultural and community values in general, under the National Environment Policy Act and Executive Order 12898 *Historic Properties, the subjects of the National Preservation Act. *Native American cultural items, the subjects of the Native American Graves Protection and Repatriation Act. *Archeological resources, the subjects of the Archeological Resources Protection Act *Native American religious practices, the subjects of the American Indian Religious Freedom Act. *Native American sacred sites, the subjects of Executive Order 13007. *Historic documents, the subject under the Federal Records Act. 18

21. , , O. FORT PECK TRIBAL CULTURAL RESOURCES Religious Practices Historic Resources Archeological Resources Sacred Sites TREATY 1868 Community Values Historic Objects Native American Cultural Items Historic Documents 19

22. , , P. ORGANIZATIONAL STRUCTURE In keeping with the mandate of the Dakota and Nakoda world view, the operation of the Cultural Lifeway Center will be based on the traditional management circle structure. This would mean a circular organizational form rather than a linear one. A Board of Directors will be formed consisting of representatives from each of the Dakota and Nakoda Tribes, traditionalist, business persons, elders knowledgeable of various Societies and traditional dances, story tellers, Director of the Cultural Lifeway Center, and representatives of the various government agencies. This is essentially the present management structure that has been operating informally and is consistent with traditional Fort Peck Tribal leadership. An Advisory Unit consists of 14 Assiniboine (Nakoda) and 14 Sioux (Dakota) representatives, Poplar Public Schools, Tribal Economic Development representatives, Smithsonian Institution representatives, Travel Montana, National Park Service, Montana Tribal Tourism Alliance, Montana Lewis and Clark Bicentennial Commission, also non-natives from the corporate and arts communities and local municipalities. Leadership will be elected for a three year term with discretion of Board members to renew their office. Meetings will be held in the traditional circle structure format which is non-confrontational; participants express their opinions and a final majority consensus decides the course of action. At this point the spokesperson will announce the decision and everyone will see to its implementation. Eagleman Red Lodge Black Eye Ihanktonwanna and Pabaksa Chiefs who negotiated for the Fort Peck Reservation in 1875 20

23. , , Q. SITE SELECTION The selection of an appropriate site is most important towards the success of this venture. The location should be a very special place. The main criteria to be considered are as follows: 1. Accessibility by vehicle from the highway. 2. High visibility to encourage public accessibility. 3. Protection from the wind. 4. Provide for seasonal encampment. 5. Near the river. 6. Good views of the countryside and habitat. 7. Stability of the soil. 8. Environmentally suitable. 9. Acceptable to the community. 10. Related financial conditions. A general area for the site was identified but final details are soon to be completed. The ground breaking process will be determined according to traditional methods. The proposed area is north along the U.S. Highway # 2 at the intersection of Tule Creek. To the north 3 miles is where Chief Sitting Bull had his last Sun Dance of the Fort Peck Reservation and beyond that is unbroken prairie land. The potential for access to pristine natural land is a strong magnet to this location and the tourism potential may well overcome the capital costs. The building site with its interpretive and service areas will require an area of approximately 40 acres. This medium tract of land is required to properly contain the total facility requirements. Dakota Horse Dreamer Carving 21

24. , , R. CONCLUSION U.S. considers itself to be a multi-cultural society and it encourages Americans to express their ethic heritage within a unique framework that is United States. Each of the racial and cultural groups is allowed to celebrate and share its traditions and culture with the rest of the United States. The native people of the United States wish to enter into this multi-cultural society that has so long been denied them because their traditions and culture were considered inappropriate. The native people cannot go back 100 years to the crossroad that led them away from their original way of life; however, they can return to the traditions and culture that provided their lives with meaning and fulfillment. The Cultural Lifeway Center and Museum is a unique approach proposed by the Fort Peck Tribes to guide the community towards a more satisfying existence through the renewal of the culture that successfully served the Dakota and Nakoda for hundreds of years. In essence, the reintroduction and expression of their traditions and culture is definitely in keeping with the American multi-cultural image. The Cultural Lifeway Center will be a place for renewal as well as a place to celebrate and share Dakota and Nakoda culture with the rest of the world. The Cultural Lifeway Center and Museum can become a reality. It’s goals, its responsibilities, its intentions and its expectations have been identified. It is somewhat ironic that the reality of the Cultural Lifeway Center and Museum is founded on a course that will steer the native people back to an understanding of the intangible side of life. Every person throughout the course of life searches for inner peace. The Dakota and Nakoda people believe that inner peace is attainable when there is a balance between man and nature in both the tangible and intangible worlds. It is this meaningful existence that will again make native people self sufficient, satisfied and contributing members of American society. An Endowment Society will be established to bring greater sustainability to the Center. This study confirms that the Cultural Lifeway Center and Museum is a worthy and plausible project with potential to meet its social and economic goals. The Dakota and Nakoda people have expressed their desire and will regain control of their lives and it is the responsibility of all Americans to make them welcome within this concept that is America. Plains Rock Art 22