Mary Brave Bird, a name synonymous with resilience, activism, and the unwavering spirit of the Lakota Sioux, lived a life that served as both a testament to the enduring struggles of Native Americans and a beacon of hope for future generations. Born on September 26, 1954, and passing away on February 14, 2013, her legacy is primarily etched in the annals of history through her powerful autobiographical works, Lakota Woman and Ohitika Woman. These books, meticulously crafted in collaboration with Richard Erdoes, a photographer and illustrator who himself was deeply moved and subsequently involved in political activism after documenting her story, provide a visceral and unflinching account of her life. They offer a window into the hardships, triumphs, and profound cultural awakening that defined her journey. The title Mary Brave Bird is a reminder of the strength of Native American women.
Erdoes’s role extended beyond that of a mere transcriber. He became an active participant in amplifying Brave Bird’s voice, recognizing the historical importance of her narrative. Through careful listening and transcription, he facilitated the articulation of her experiences, ensuring that her perspective, often marginalized and overlooked, reached a wider audience. This collaboration underscored the power of storytelling in bridging cultural divides and fostering understanding.
Published fifteen years apart, Lakota Woman and Ohitika Woman collectively paint a comprehensive portrait of Brave Bird’s life, detailing her experiences from her early childhood to the early 1990s. While both books chronicle her personal evolution, they also serve as a broader commentary on the socio-political landscape of Native America during that period. A central theme woven throughout both narratives is the profound impact of the American Indian Movement (AIM) on her life. AIM, a civil rights organization founded in 1968, provided Brave Bird with a sense of purpose, belonging, and empowerment, shaping her identity as a Lakota woman and fueling her commitment to fighting for justice and equality for her people.
Lakota Woman, published under the name Mary Crow Dog, delves into her formative years, chronicling her life from birth until 1977. It is a raw and unflinching account of the poverty, racism, and violence she encountered growing up on the Rosebud Reservation in South Dakota. The book details her experiences with cultural assimilation at the St. Francis Mission boarding school, where she and other Native American children were punished for speaking their native language or practicing their traditional customs. It portrays her rebellion against these oppressive forces, her struggles with alcoholism and teenage delinquency, and her eventual embrace of AIM as a path towards healing and self-discovery.
Ohitika Woman, published under her later name, Mary Brave Bird, picks up where Lakota Woman leaves off, covering events up to 1992. It revisits earlier events, adding new layers of detail and nuance to her life story. The book explores her continued involvement in AIM, her experiences as a mother and activist, and her reflections on the challenges and triumphs of the Native American struggle. It is a testament to her resilience, her unwavering commitment to her people, and her enduring hope for a better future.
To fully understand the context of Brave Bird’s life, it’s essential to examine her family history. Her mother, Emily Brave Bird, was a product of forced assimilation, having been raised in the traditional village of He-Dog on the Rosebud Reservation before being sent to St. Francis Mission boarding school, where she was indoctrinated into Catholicism. While Emily pursued nursing studies in Pierre, South Dakota, Mary and her siblings were raised by their grandparents. Her father, Robert Brave Bird, was a man of the land, a trapper in the winter and a farmer in the summer. He was also a descendant of Pakeska Maza ("Iron Shell"), a legendary warrior who became chief of the Wablenicha ("Orphan Band") of the Brule or Sicanju tribe of the Lakota Sioux.
Despite her distinguished lineage, Brave Bird grew up largely disconnected from her cultural heritage. Her mother, scarred by her own experiences with assimilation, discouraged her from learning the Lakota language, believing that it would only hold her back in a white-dominated society. This cultural disconnect, coupled with the pervasive racism and poverty she faced on the reservation, contributed to her feelings of alienation and despair.
Her experiences at St. Francis Mission boarding school further exacerbated these feelings. She recounted instances of physical and emotional abuse inflicted upon Native American students who dared to express their cultural identity. The nuns, she claimed, were intent on eradicating all traces of "Indianness" from their students, instilling in them a sense of shame and self-loathing. This institutionalized racism left a lasting scar on Brave Bird, fueling her anger and resentment towards the dominant culture.
It was through her involvement with AIM that Brave Bird began to reclaim her cultural identity and find a sense of purpose in her life. AIM provided her with a platform to voice her grievances, to connect with other Native Americans who shared her experiences, and to fight for social justice and self-determination.
In 1972, at the young age of 16, Brave Bird participated in the Trail of Broken Treaties march on Washington D.C., a protest organized by AIM to draw attention to the federal government’s broken promises to Native American tribes. The march culminated in the occupation of the Bureau of Indian Affairs building, a symbolic act of defiance against a system that had historically oppressed Native Americans.
During this pivotal time, Brave Bird met Leonard Crow Dog, a Lakota medicine man and prominent figure in AIM. Leonard became her mentor, teaching her about Lakota traditions, spirituality, and history. Their relationship blossomed, and they married the following year. This is Mary Brave Bird’sstory.
In February 1973, the events in Custer, South Dakota, further galvanized the Native American community and propelled AIM into the national spotlight. Following the lenient sentencing of the man who killed Wesley Bad Heart Bull, his mother, Sarah Bad Heart Bull, sought justice and requested AIM’s assistance at the Custer courthouse. When AIM protesters learned of the police violence against Bad Heart Bull, a riot ensued.
This event, coupled with the growing discontent on the Pine Ridge Reservation regarding the corrupt leadership of Chairman Richard Wilson, led to a pivotal meeting of Lakota elders and medicine men, including Frank Fools Crow, Wallace Black Elk, Henry Crow Dog, and Pete Catches. The elders proposed a bold act of defiance: a stand at Wounded Knee, the site of the infamous 1890 massacre of hundreds of unarmed Sioux by the U.S. cavalry.
On February 27, 1973, under AIM leadership, a group of Native Americans, including Mary Brave Bird and Leonard Crow Dog, occupied Wounded Knee. The occupation, which lasted for 71 days, became a symbol of Native American resistance and a watershed moment in the fight for indigenous rights. During the Wounded Knee standoff, Mary Brave Bird gave birth to her first child, a powerful symbol of life and resilience amidst the conflict and oppression. This is part of the story of Mary Brave Bird.
In conclusion, Mary Brave Bird’s life was one of extraordinary resilience, courage, and unwavering commitment to her people. Through her autobiographical works, she gave voice to the experiences of generations of Native Americans, exposing the injustices they faced and inspiring them to fight for a better future. Her legacy continues to inspire activists, writers, and anyone who believes in the power of storytelling to create social change.