Porcupine Community / Paha Sinte Kaspe - Climate Change Adaption Plan

Disclaimer: Pahin Sinte Climate Change Adaptation Plan
The world’s poorest communities often live on the most fragile land, and they are often politically,
socially, and economically marginalized, making them especially vulnerable to the impacts of
climate change, according to Christina Chan, director of the World Resource Institute’s Climate
Resilience. The Pahin Sinte Climate Change Adaptation Plan is designed to increase
conversation around climate change and invite participation and feedback in the community. It is
a formal attempt to support growing investment in climate change mitigation and adaptation in
the Porcupine Community. This plan does not express the views of community members who
were not at the planning meetings. Additionally, planning participants listed in the
Acknowledgements section had varying degrees of impute, and their participation should not
imply that they agree with any particular parts of the draft plan. We invite community members
to attend future planning meetings when we periodically update and revise this Climate Change
Adaptation plan and to provide any comments.1

Pahin Sinte Lakota Community
Statement for Climate Change Adaptation Plan
The main objective was to develop a Climate Change Adaptation Plan that identifies and lists the
impacts of climate change on our natural resources and cultural ways of life. The main emphasis
was also to capture what the Oglala Lakota are currently doing to make ourselves more resilient
to the effects of climate change.2
The Pahin Sinte Community would like to acknowledge the contributions of the following
individuals The Pahin Sinte Climate Advisory Planning Committee Consisting of ;
Makoce Agriculture Development Staff

Critical Climate Change Terms;

Adaptation: actions responding to actual or expected climate change and its effects that lessen
harm or exploit beneficial opportunities. It includes reducing the vulnerability of people, places,
and ecosystems to the impacts of climate change.
Adaptive Capacity: the ability of a system to accommodate or respond to changes in climate
with minimum disruption or costs. Generally, plans with high adaptive capacities can better deal
with climate change.

Climate: the average weather generally over three decades. Measures of the environment
include temperature, precipitation, and wind. Climate Change: any significant change in climate
measures (such as temperature, rain, or wind) lasting for an extended period (decades or longer).
Climate change may result from natural factors and processes and human activities that change
the atmosphere composition and land surface.

Exposure: the presence of people, assets, and ecosystems in places where hazards could
adversely affect them.
Mitigation: actions that reduce the levels of greenhouse gases in the atmosphere include
reducing greenhouse gas emissions and enhancing sinks (things that absorb more greenhouse
gases than they omit). Examples include switching to renewable energy sources and
implementing energy efficiency measures.

Resilience: the ability of a social or ecological system to absorb disturbances while retaining the
same basic structure and ways of functioning, the Capacity for self-organization, and the
Capacity to absorb stress and change.

Sector: general grouping used to describe any resource, ecological system, species management
area, etc., that may be affected by climate change. For example, Transportation, Utilities, Water
Resources, Forest Resources, Human Health, or Cultural Resources and Traditions.
Sensitivity: how much a system is directly or indirectly affected by climate conditions (e.g.,
temperature and precipitation) or specific climate change impacts (e.g., sea level rise, increased
water temperature). If a system is likely to be affected by projected climate change, it should be
considered sensitive to climate change.

Vulnerability: the susceptibility of a system to harm from climate change impacts. It's a
function of the plan's sensitivity to climate and the system's adaptive capacity to respond to such
changes. Generally, systems that are sensitive to temperature and less able to adapt to changes
are considered vulnerable to climate change impacts.

Lakota Language Terms
Tetonwan: The seven bands of the Tetonwan, or Teton group are:
Hunkpapa – Camps at the Horn (Standing Rock & Wood Mountain, Canada)
Sicangu/Brule’ – Burnt Thigh (Rosebud & Lower Brule) Itazipo/Sans Arc –
Without Bows (Cheyenne River) Sihasapa – Blackfeet (Cheyenne River &
Standing Rock) Oglala – Scatters His Own (Pine Ridge) Oohenumpa – Two
Kettles (Cheyenne River) Minniconjou – Planters by the River (Cheyenne
River)
Changleska Wakan- Reflects the red rim of the sacred Black Hills often referred to as the
racetrack in the Lakota origin stories.

Wisun Niye- Wind Cave in the Black Hills the Lakota refer it as Oniya Oshoka, where the earth
“breathes inside.” This place is known today as Wind Cave, referred to in modern Lakota as
Maka Oniye or “breathing earth.” Somewhere, hidden deep inside this passageway, is a portal to
the spirit lodge and the spirit world.
Tokahe- According to Lakota oral history the leader of the humans was a man named Tokahe
“The First One” and he refused to go with the wolf . He objected, saying the Creator had
instructed them to stay underground, and that’s what he’d do. Most of the people stayed with
Tokahe, but all those who tried the meat followed the wolf to the surface.
Pahin Sinte- Porcupine Tail in the Lakota language also a community in the center of the Pine
Ridge Indian Reservation.
Wazaze- Is a clan of the Osage Tribe of Oklahoma who became affiliated with the Lakota.
Bloketu-To be Summer
Tiwahe-Family (especially immediate family)
Chanupa-Sacred Pipe
Eyapaha- The main speaker of the tiospaye or occasion.
Lakol wicho'han- Our Lakota way of life
Wi'wang Wah'ci- The Sundance.

Introduction
Tribal histories, Governance, and culture
The Oglala Lakota belongs to the Tetonwan, one of the seven Oceti Sakowin Oyate Council
Fires. We are reflected in the Red Racetrack constellation, cangleska wakan, which again reflects
the Red Rim of the Black Hills, where we first came to this earth. The lands and people of the
seven bands of the Oceti Sakowin are also reflected in this constellation, and we once sat in our
tipis and organized our camps according to these patterns from above. We see Wisun Niye
(Wind Cave), out of which came Tokahe (first man) in the center of this red circle, and we hear
the voices of our ancestors. We know the teachings from the sacred process and White Buffalo
Calf Woman, and the stories from our past have great power, even today.

The Chanupa
Chanunpa (the pipe) always marks our ceremonies; we know it carries our prayers to the Creator.
Each part -- stem, bowl, tobacco, breath, and smoke -- reflects the world of plants, animals,
people, elements, and spirit beings. And the lighting, drawing, and smoke make our prayers and
longings visible. The pipe came to us from White Buffalo Calf Woman, who brought us the seven sacred ceremonies, many songs, and traditional ways. Appearing first to two hunters,
White Buffalo Calf Woman appeared as a white buffalo calf, then a beautiful maiden. While one
hunter was consumed by desire, the other was not, and she came to visit his camp. She brought
us the White Buffalo Calf Pipe, which we still have, kept by an elder, Arvol Looking Horse, a
Hunkpapa Lakota, to this day. We know the power of this pipe to remind us and connect us with
our best nature and the older, better ways of living in this world. It reminds us of our
connections.

Wazaze Camp
The Pahin Sinte Community is home to Porcupine District, commonly called the Lakota
Oyate/Sioux People. Historically when Porcupine was first settled, the place was referred to as
Wazaze camp, according to Elder Everette Lone Hill a grandson of Chief Frank Fools Crow.
And according to other elders, some of the Wazaze are living in Wanblee, South Dakota,
Rosebud Reservation, SD, and Cheyenne River Indian Reservation, SD.
Isaac White Face recalls 4 communities from the early days of Porcupine District: The Bald
Head community (south), Washington community (North of Sharps Corner named after the no-
longer existent Washington County), Wajaje community (along Porcupine Creek), and Adams
Chapter “way over south”. Everett Lone Hill says that the area now known as Butte community
was previously called PeSla or Baldy. The 1949 listing by John Colhoff of 28 bands with their
leaders Three of the Twenty-eight are listed under Porcupine district: the Wajajes (Osage), PeSla
(Bald Heads) and the Peji (Grass) Band.
According to Everette Lone Hill, one of the early stories of the people of Porcupine is a group of
them invited to Osage Country.7 They traveled to Oklahoma to visit the Osage People, who also
called themselves Wazaze. In the early part of the last century, the Osage People were the
wealthiest in the country. They received their money from oil that was found on their land. In the
early part of the 19th century, the Porcupine people stayed with the Osage for the summer. When
they returned in the fall to Porcupine, they all had model T cars, and they were dressed in suits,
and the women wore lovely dresses. Some community members still remember this; one of the
Porcupine singers, Melvin Young Bear, said he heard a song about this trip to Osage Oklahoma
when he was young.
The Wazhazha or Wajaje were actually a clan within the Osage Tribe. The clan identifies with
the powers of the snake which is shedding of the old skin and returning to full power again. It’s
is said that they were expert at treating rattlesnake bites. Osage is an English corruption of the
Ponca native term Wazahazha (The Omaha Tribe Alice C Fletcher & Frances LaFleshe). In past
history, through intermarriage with the Teton Brule Lakota, a Wazhazha Band was created an
overtime and still retaining their ancesteral name. Became fulfleged, loyal, staunch Brule or
Sincangu. One such Wazhazha band under Chief Conquering Bear who was a Brule leader who
signed the Fort Laramie Treaty of 1851. Chief Conquering Bear was killed during the Mormon
Cow incident of 1854. Chief Little Thunder also has Wazahazha roots, succeeded the deceased
Chief Conquering Bear as Chief of the Brules. Chief Red leaf became chief of this Wazahazha Band. A younger Red Leaf was at the Blue Water Massacre with Chief Little Thunder and along
with his brother Long Chin and cousin Spotted Tail.8 Chief Red Leaf and his band were listed in
the Crazy Horse Surrender Ledger at Fort Robinson. Chief Red Leafs Wazahazhas enrolled at
Red Cloud Agency ever since 1871. In the Spring of 1877 before Crazy Horses Surrender, part
of Red Leaf Wazhazhas transferred to Spotted Tail Agency and the others stayed with Red Cloud
Agency (Kingsly Bray). They say after Chief Crazy Horses death in 1877, The Lakota were
moved to what is now South Dakota. In 1878 permanent reservations were created for both Red
Cloud and Spotted Tail Agencies. Remaining Chief Red Leaf’s Wazhazhas settle on Porcupine
Tail Creek on the recently created Pine Ridge Indian Reservation.
Another Wazhazaha Band settled among the Sihasapa Lakota or Blackfoot Lakota on the
northern tribes of the Teton Saones (Kingsley Bray, The Blackfoot Lakota at the Little Big
Horn). I believe this Wazahazaha that settled under the Northern Sihasapa Lakota was a spinoff
from the original Ponca/Osage that joined the Brule or Sicangu Lakota. Lips Wazahazahas as
they were called settled along the banks of Pass Creek, of the Badlands Pass Creek basin in 1880
and later moved to present day Wanblee SD. Lips Wazahazahas were Sihasapa and Hunkpapa
that grew out of the Wazahazaha Band that settled among the Northern Sihasapa Lakota. The
Wazahaza were very much a part of Lakota History and culture.
The Reservation Established in 1878 by an act of Congress, Porcupine is part of the Pine Ridge
Indian Reservation. The Pine Ridge Indian Reservation is 50 miles by 100 miles. There are seven
districts on the reservation LaCreek District in the southeastern part of the Reservation,
Wakpamni District is on the southern part of the Reservation, Pine Ridge Village is on the
southwestern part of the Reservation, Oglala District is on the northwestern part of the
Reservation. Manderson District is in the central area of the Reservation, Little Wound District is
in the middle, and Wanblee District is in the eastern part. Porcupine District is in the middle of
the Reservation, roughly 25 miles east to west by 40 miles south to north. The whole District is
located in Oglala Lakota County. Porcupine has 2200 enrolled members and nine central
communities; one community is Porcupine Proper in the southern part of the District, Evergreen
Housing is in the central part of the District, Sharps Housing area and Rockyford community are
in the northern part of the District. The Reservation is mostly rolling hills with Porcupine Butte
at its southern border; Porcupine Creek is a spring fed creek that runs south to north in Porcupine
Valley.

The Nine Communities in Porcupine District
1. Rockyford Community
2. Thunder Valley Community
3. Sharps Community
4. Ob’laye Community
5. Evergreen Community
6. Knife Chief Community formerly Church Creek Community
7. Porcupine Community
8. Brotherhood Community formerly Pes’la
9. Butte Community near Porcupine Butte.

Traditional Leadership in Pahin Sinte
Many of the Traditional leaders includes Medicine Men and Women.
Historical Political Leadership of Porcupine District
1934-Oscar Jealous of Him, James Locke, Charles High Hawk, Andrew Fools Crow, White Bull
1935- Joe Richards, Charles High Hawk, James Grass
1936- John Rock, Oliver Jealous of Him, George Stirk,
1937-1949 -No Tribal Council Minutes, and No Council Members listed.
1950-1952- Philip Good Shied, Oscar Bear Runner, Bernard Standing Elk.
1952-1954- George White Bull, Oscar Bear Runner, William Bush, Zona Pourier.
1954-1956- Margie Twiss, Reyes Hernandez, James Crow, Earnest Big Owl.
1956-1958- Harry L. Wilson, James Crow, Oscar Bear Runner, Earnest Big Owl.
1958-1960- John High Hawk, William Bush, Zona Pourier, Earnest Big Owl.
1960-1962- Zona Pourier, Joe Kills Right, Oscar Bear Runner, John Grass.
1962-1964- Robert Ecoffey, William Bush, John High Hawk, Earnest Big Owl.
1964-1966- William Young Bear, William Bush, Oscar Bear Runner, Maggie Pourier.
1966-1968- James Mousseau, Charles Good Crow, William Bush, Isacc White Face.
1968-1970- William Bush, William High Hawk, Charles S. Good Crow, Cecil Weston.
1970-1972- William Bush, Severt Young Bear.
1972-1974- Orland Big Owl, William High Hawk.
1974-1976- Paul Iron Cloud, Severt Young Bear.
1976-1978- Severt Young Bear, Paul Iron Cloud.
1978-1980- Paul Iron Cloud, James Mousseau, Theodore Standing Elk.
1980-1982- Eileen Iron Cloud, Homer Kills Back, Dennis Bush.
1982-1984- Paul Iron Cloud, Issac White Face Sr., Theodore Standing Elk.
1984-1986- Terry Weston, James Mousseau, David Pourier.
1986-1988- Ted Means, David Pourier.
1988-1990- Terry Weston, David Pourier.
1990-1992- Kennith Lone Elk, Wally Jealous.
1992-1994- David Pourier, Phillip Good Crow.
1994-1996-
1996-1998- Cedric Young Bear, Marlin Moon Weston.
1998-2000- Philip Good Crow, Marlin Moon Weston.
2000-2002- Marlin Moon Weston, Bernard White Face.
2002-2004- Marlin Moon Weston, Philip Good Crow.
2004-2006- Philip Good Crow, Bernard Barney White Face.
2006-2008- Philip Good Crow, Wesley Chuck Jacobs
2008-2010- Philip Good Crow, Anthony Wounded Head.
2010-2012- Beverly Tuttle, Troy Scott Weston
2012-2014- Danielle Lebeaux, Troy Scott Weston.
2014-2016- Patrick Ross, David Pourier
2016-2018- Philip Good Crow, David Pourier
2018-2020- Philip Good Crow, Randy Lays Bad.
2020-2022- Richard Iron Cloud, David Pourier

2022-2023- Ty Lunderman, David Pourier

Climate Change What Everyone Needs to Know
According to the Book Climate Change what everyone needs to know, Second Edition 2018 by
Joseph Romm. At the dawn of the industrial Revolution 250 years ago CO2 levels in the
atmosphere were approximently 280 parts per million. Since then, Americans have been pouring
millions of tons of greenhouse gases into the atmosphere, causing more and more heat to be
trapped. The main human caused greenhouse gas CO2, and the rate of growth of human caused
CO2
Ways of Knowing the Environment
Lakota Elders from the Oglala Sioux Tribe tell us that the Ways of Knowing-how we lived
centered around the Sundance Religion, handed down to us from generation to generation. They
teach us Lakol wicho'han, our Lakota way of life. Our climate and weather patterns the changes
in the climate will impact one of the main ceremonies of the Oglala Lakota, the Wi'wang Wah'ci,
the Sundance. The Porcupine District has eight Sun dances throughout the Bloketu summer. The
bloketu starts in mid-June with the Jerome Lebeau Tiwahe Sundance in the Northern community
of Thunder Valley. The second is right across the road with the Pourier Family. The third is up in
the hills east of Porcupine with the Iron Cloud Family; the fourth is the Cuny family east of
Porcupine—the fifth Sundance is right in the middle of Porcupine with the xxxx Sundance. The
sixth Sundance is east of Porcupine, up in the hills with the Miller/Iron Cloud family. Following
this east of Evergreen Community, Rick Two Dogs has one of the District's oldest Sundances.
Then Little Boys Sundance in Inkpata at the beginning of Porcupine Creek. And the last
Sundance is Swallows Sundance in Porcupine proper which is in the first part of August.
Socioeconomic profile
Examples of things that make up a person's socioeconomic status include the amount and type of
education the person has, their income, their type of occupation, and their area of residence.
According to the Wacicu-White Man’s Way of life, the Lakota that live in Porcupine are very
poor in terms of cash income. However, their culture/education and lessons from their ancestors
on how to survive and live off the land and assist their relatives is very high. They are able to
make it though some of the most difficult times with the assistance of their Tiospaye or extended
family network. One example is when a relative passes on, in Porcupine many of the Wotakuye
or relatives come together and have a meeting, they talk about what they can contribute to the
situation at hand. A group of men would volunteer to dig the grave, some will provide assistance
with the flower arrangement. The women come together and make a menu for what type of
meals they would provide for the two day wake. Many relatives volunteer their services so the
family would not have to bear the brunt of the economic set back. In addition to this, during the
wake people come to talk about the deceased relative, some sing songs to comfort the relatives.
And a relative works as the Eyapaha, or person who speaks in front of the people. This in one
example of the socioeconomic profile of the people of Porcupine.

Pre-existing weaknesses and threats that will likely interact with climate change
One pre-existing weakness and threat is poverty of the people of Porcupine. There will be much
planning and resources in order for the district of Porcupine to be prepared for Global Warming.
People from the districts have been moving into Rapid City for employment and are often
displaced. Displacement can push a person into poverty by stripping them of their home,
profession, and networks. Many people who are displaced are unable to carry their former wealth
into their new contexts and struggle to find work and regain their stability.10 In addition to
displacement they often have to deal with racism. “Climate change is going to amplify the already
existing divide between those who have resources and those who do not,” Eliot Levine, director of
the environment technical support Unit at Mercy Corps, told Global Citizen.

Communication barriers

Porcupine Community 2050

Shared values

Why is the Porcupine Community Planning for Climate Change

Planning Goal: a statement from the planning workshops

Climate change mitigation accomplishments
A wind tower and solar panels power the KILI Radio station on Porcupine Butte. The radio
station started in X and has become the community information and news hub for the Pine Ridge
Indian Reservation. The Porcupine School has a natural heating system that works with pipes
that are drilled very deep into the earth bringing up the hot water that heats the school. Prior to
that the old Porcupine School used fuel oil, with an estimated $140,000.00 per year heating cost.

Planning in a regional context
Community-based observations of climate change impacts
Five areas of change
Shifting habitats
Changing Migration Patterns
More Pathogens/viruses

The growing health problems associated with climate change are magnified by the lack of health
care around the world, especially in poor communities. An estimated 1 in 5 countries have a health
care plan for coping with climate change, according to the United Nations (McCarthy 2022). The
dreaded West Nile Virus has already killed one Porcupine community member and nearly killed
another who survived the dreaded illness.

Gathering Information;
Why Climate Change and Poverty Are Inextricably Linked By Joe McCarthy
February 19, 2020
Christina Chan, director of the World Resource Institute’s Climate Resilience.
(Indian Affairs, Laws and Treaties, Vol. II. Treaties, compiled and edited by Charles J. Kappler
LL M. Clerk to the Senate Committee on Indian Affairs, Washington Government Printing
Office 1904).
1. Fort Belknap Indian Community Climate Change Adaptation Plan, April 24th, 2023.
2. Fort Belknap Indian Community Climate Change Adaptation Plan, April 24th, 2023.
3. Fort Belknap Indian Community Climate Change Adaptation Plan, April 24th, 2023.
4. Climate Adaptation Plan for the Rosebud Sioux Tribe, June 2022.
5. Climate Adaptation Plan for the Rosebud Sioux Tribe, June 2022.
6. Some History from Pahin Sinte Community, C. Meyer, KO Loewen, May 2005.
7. Spotted Tail’s Folk, George E. Hyde.
8. Everette Lone Hill, one of the early stories of the people of Porcupine is a group of them
invited to Osage Country.
9. (Dr. Art Zimiga & Ferdiand Romero).
10. McCarthy 2022