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= Beatrice Medicine = Beatrice Medicine (August 1, 1923 - December 19, 2005) was a descendant of the Sihasapa and Minneconjou bands of the Lakota (Sioux) Nation. Known widely as Beatrice Medicine, or Bea Medicine, her Native name was Hinsha Waste Agli Win, or "Returns Victorious with a Red Horse Woman." Medicine was a noted American scholar, anthropologist, and educator at the California State University at Northridge and elsewhere who focused on the complexities of the absences surrounding Indigenous language, culture, and history. Medicine spent much of her life researching, teaching, and servicing community with her work in women's, children's, and minority issues, alongside the LGBT community and other targeted  populations. Medicine was also engaged in bilingual education, alcohol and drug use and abuse, mental health, and tribal identity.

Early Life
Medicine was born on the Standing Rock Reservation in Wakpala, South Dakota on the 1st of August, 1923.

Education
Studying anthropology throughout her entire education, Medicine more specifically received her BA at South Dakota State University in 1945. Adding further to her academic accomplishments, Medicine later earned an MA in both Sociology and Anthropology from Michigan State University in 1954, and completed her Ph.D in 1983 with the University of Wisconsin.

Career
Challenging linguicism, Medicine actively engaged in and encouraged the investigation of human behaviors surrounding racism in both the fields of academic and social anthropology. Her work largely focused on the resurgence, survivance, and expansion of Aboriginal language and culture inside and out of academic institutions. To achieve active engagement Medicine was known for facilitating herself in the midst of both students and faculty within numerous academic institutes across the United States and Canada. Throughout her 50 year career it is known that Medicine influenced and educated the campuses of Santo Domingo Pueblo Agency School, Flandreau Indian School, the University of British Columbia, Stanford University, Dartmouth College, Mount Royal College (now Mount Royal University), San Francisco State University, the University of Washington, the University of Montana and the University of South Dakota. In her book, Learning to Be an Anthropologist and Remaining Native, Medicine playfully attributed her multi-institutional career as a result of her embracing the character of the Lakota people: "as far as moving so often is concerned, I jokingly refer to the former nomadism of my people". Her lifelong commitment as a scholar and educator resulted in numerous publications, speeches, lectures, and studies, many which Medicine received honourable accolades and awards recognizing her pursuits for equity in human rights. In addition, Medicine was actively involved in matters of civil rights. Outside of her work directly in academic institutions, Medicine was propelling change in the Aboriginal community as she established centres intended to foster healthy community relations (especially amongst Aboriginal groups) in Seattle, Vancouver, and Calgary. In 1974 Medicine acted alongside Vine Deloria Jr. as an expert witness in a federal case brought to life as a consequence for those involved in the Wounded-Knee inciden t of 1973 where activists fought against the dismissal of government negligence concerning treaty negotiations and Aboriginal rights. In 1984, Medicine was elected to the Common Cause National Governing Board, a nonprofit organization built with the intent on "holding power accountable". In 1993-94 Medicine took action to uphold her beliefs rooted in the foundation of the Lakota Nation by respecting and role of women and motherhood and retained a position in the Women's Branch of Canada's Royal Commission on Aboriginal Peoples acting as a voice for the people in her active role as researcher which she utilized to help fight for the protection of the legal rights for families. Medicine's commitment did not end when she retired from her formal career as a teacher and scholar in the early 1990s. Upon returning to her home on the Standing Rock Reservation in South Dakota she worked alongside the efforts of construction as a new public school was built. Medicine did not stop her involvement there. Instead, she also overlooked its inner workings while she sat on the Pardon Board and the Wakpala-Smee School Districts Board.

Death
In Bismarck, North Dakota Medicine passed at the age of 81 during an emergency surgery on 19 December, 2005. Keeping true to Medicine's own wishes there was no service for her passing; however, it was asked by her family that, rather than collect flowers for a gravesite, friends and family instead donate to the American Indian Fund in Denver, Colorado. Her impact did not end here, however, and in 2006 AltaMira Press published Drinking and Sobriety Among the Lakota Sioux, a work they had been establishing with her in the moments prior to her passing. This work is a continuation of the ideas surrounding the abolishment of perpetuated stereotypes of Indigenous peoples in relation to alcoholism through facts which Medicine originally presented in her 1969 article “The Changing Dakota Family and the Stresses Therein," in The Pine Ridge Research Journal.

Legacy
Offering tribute to Medicine and her lifelong dedication to education, The Society for Applied Anthropology (SfAA) created the Bea Medicine Award, a scholarship travel awarded to up to four students who are either completing their undergraduate or graduate studies with a $500 prize to assist in attending the Annual Meeting of the SfAA. Medicine's history paved a lasting vision which compelled change for the future, especially in the field of anthropology surrounding the studies of race and language. Keeping the memory of Medicine alive is "her sister Grace V Yardley, her son Ted Sitting Crow Garner, and her adopted daughter JoAllyn Archambault" who is also an active participant in the community of anthropology.

Awards

 * (1991). Distinguished Service Award (also known as The Franz Boas Award) from the American Anthropological Association.
 * (1996). Bronislaw Malinowski Award from the Society for Applied Anthropology.
 * (1998). Honorary Doctorate in Humanities from Michigan State University.
 * (2005). George and Louise Spindler Award for Education in Anthropology from the American Anthropological Association.

Less Formal Awards

 * (1977). Sacred Pipe Woman at the Sun Dance at Sitting Bull's Camp in honour and thanks by her own tribe.
 * (1977). Named Matriarch of the Association of Mutant Anthropologists at the Sun Dance at Sitting Bull's Camp.

Awards Without Known Dates

 * Ohana Award from the American Counseling Association.
 * Outstanding Woman of Color Award from the National Institute of Women of Color.
 * Honoring Our Allies Award from the National Gay and Lesbian Task Force.

Collaborative Works

 * (1973). “The Native American” in Don Speigel and Patricia Keith-Speigel eds. The Outsiders. New York: Reinhart and Winston Holt.
 * (1976) “The Schooling Process: Some Lakota (Sioux) Views” in Craig J. Calhoun and Francis A. Janni eds. The Anthropological Study of Education. The Hague: Mouton.
 * (1983). “Warrior Women.” The Hidden Half: Studies of Plains Indian Women. Patricia C. Alberts, ed.  ISBN 9780819129567.
 * (1987). “My Elders Tell Me” in J.Barman, Y. Hebert and D.McCaskill eds. Indian Education in Canada, vol 2. Vancouver: University of British Columbia Press.
 * (1987). “Indian Women and the Renaissance of Traditional Religion” in Raymond J. DeMallie and Douglas R. Parks eds. pp.159-171. Sioux Indian Religion, Tradition and Innovation. Norman and London: University of Oklahoma Press.
 * (1987). “The Role of American Indian Women in Cultural Continuity and Transition” in J. Penfield ed. Women and Language in Transition. Albany: SUNY Press.
 * (1988). “Ella Cara Deloria” in Ute Gacs, Aisha Khan, Jerry McIntyre and Ruth Weinberg eds. pp. 45-50. Women Anthropologists: a Biographical Dictionary. New York: Greenwood Press.
 * (1997). “Changing Native American Roles in an Urban Context and Changing Native American Sex Roles in an Urban Context” in Sue-Ellen Jacobs, Wesley Thomas and Sabine Lang eds. Two-Spirit People: Native American Gender Identity, Sexuality, and Spirituality. Urbana and Chicago: University of Illinois Press.
 * (1997). “Lakota Star Quilts: Commodity, Ceremony and Economic Development” in Marsha L. MacDowell and C. Kurt Dedwhurst eds. To Honor and Comfort: Native American Quilting Traditions. Museum of New Mexico Press and Michigan State University Museum.
 * (1999). “Ella Cara Deloria: Early Lakota Ethnologist (Newly Discovered Novelist)” in R. Darnell and L. Valentine eds. The Americanist Tradition. Toronto: University of Toronto Press.

Articles and Journals

 * (1969) “The Changing Dakota Family and the Stresses Therein.” Pine Ridge Research Bulletin, No. 9, pp. 13-23.
 * (1971). “The Anthropologist and American Indian Studies Programs.” Indian Historian, No. 4, pp. 15-18.
 * (1971). “Anthropology as the Indian’s Image Maker.” Indian Historian, Vol. 4, No.3, pp. 27-29.
 * (1973). “Finders Keepers?” Museum News, No. 51, pp. 20-26.
 * (1975). “Self-Direction in Sioux Education.” Integrateducation, No. 78, pp. 15-17.
 * (1976). “Oral History as Truth: Validity in recent Court Cases Involving Native Americans.” Folklore Forum, Bibliographic and Special Series, Vol. 9, No. 15, pp. 1-5.
 * (1978). “Higher Education: a New Arena for Native Americans.” Thresholds in Education, No. 4, pp. 22-25.
 * (1980). “Ella Cara Deloria, the Emic Voice.” Melus (Multi-Ethnic Literature in the U.S.), Vol. 7, No. 4, pp. 23-30.
 * (1980). “American Indian Women: Mental Health Issues which Relate to Drug Abuse.” Wíčazo Ša Review: a Journal of Native American Studies, No. 9, pp. 85-89.
 * (1980). “American Indian Women: Spirituality and Status.” Bread and Roses, No. 2, pp.15-18.
 * (1981). “American Indian Family Cultural Change and Adaptive Strategies.” Journal of Ethnic Studies, No. 8, pp. 13-23.
 * (1981). “'Speaking Indian': Parameters of Language Use among American Indians.” Focus: National Clearinghouse for Bilingual Education, No. 6, pp. 3-10.
 * (1981). “The Interaction of Culture and Sex Roles in Schools.” Integrateducation, Special Issue: American Indian Education, No. 19, pp. 28-37.
 * (1981). “Native American Resistance to Integration: Contemporary Confrontations and Religious Revitalization.” Plains Anthropologist, Vol. 26, No. 1, pp. 277-86.
 * (1982). “New Roads to Coping: Siouan Sobriety” in S.M. Manson ed. New Directions in Prevention among American Indian and Alaska Native Communities. Portland: Oregon Health Sciences University.
 * (1983). “Indian Women: Tribal Identity as Status Quo.” Women’s Nature: Rationalizations of Inequality. New York: Teachers College Press.
 * (1986). “Contemporary Cultural Revisitation: Bilingual and Bicultural Education.” Wíčazo Ša Review: a Journal of Native American Studies, No. 2, pp. 31-35.
 * (1988). “Native American (Indian) Women: A Call for Research.” Anthropology and Education Quarterly, Vol. 19, No. 2, pp. 86-92.
 * (1990). “'Carrying the Culture: American Indian and Alaska Native Women Workers' Wider Opportunity for Women Inc.” Risks and Challenges: Women, Work and the Future, pp. 53-60.
 * (1993). “North American Indigenous Women and Cultural Domination.” American Indian Culture and Research Journal, Vol. 17, No. 2, pp.121-30.
 * (1998). “Alcohol and Aborigines: the North American Perspective.” Alcoholic Beverage Medical Research Journal, No. 8, pp. 7-11.
 * (1998). “American Indians and Anthropologists: Issues of History, Empowerment, and Application.” Human Organization, Vol. 57, No. 3, pp. 253-57.

Films

 * (1999). Seeking the Spirit: Plains Indians in Russia. Liucija Baskauskas, dir. Documentary Educational Resources.