Marlena Myles
"I use my art to celebrate the language and culture of my Dakota people, as well as help the public understand and relate to the significance of our oral traditions, history and representation through Native Art."
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I am a Native American (Dakota, Mohegan, Muscogee) digital artist located on my traditional homelands here in St Paul, Minnesota. I use my art to celebrate the language and culture of my Dakota people, as well as help the public understand and relate to the significance of our oral traditions, history and representation through Native Art.
Over the past few years, I have been creating artworks that share Dakota stories of Minnesota with a greater audience.
These stories all contain spiritual, natural and physical elements that reveal a deeper meaning and respect for this area. Minnesota is Dakota homelands, yet it seems not many people are aware of the ancient history of this land and the local Indigenous people. And it seems as though we are still ignored as living people. So I make use of my art to highlight those ancient stories through modern technology.
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1.Uŋčí Makhá says, “Don’t make those without their minds famous”, 2018 Vector Illustration, 18” x 24” This piece is situated at my favorite place in Imníža-ská (“White Cliffs” / St. Paul, MN) along the Wakpá tháŋka (Mississippi River). At present-day Indian Mounds Regional Park, Uŋčí Makhá (Dakota earth spirit) stands to remind you this is Dakota homeland. She is surrounded by Dakota floral medicine plants. It was important to show Uŋčí Makhá in modern clothing, to represent the fact Dakota people and our beliefs are still alive. The Dakota on her shirt translates to, “Don’t make those without their minds famous” — a warning that if we’re not careful, we’ll end up with leaders who don’t care about the environment or the health of the people.
2. Haŋwákhaŋ Thašúŋke (Northern Lights’ Horse), 2016 Vector Illustration, 18” x 24” Many times I recall the story of White Buffalo Calf Woman and the differences in outcomes for people if they approach each other with respect. She also promised the people would survive and prosper if they followed the ceremonies and teachings she revealed. This piece is homage to that thinking, that even in the depths of winter’s cold, the traditional teachings will help us through those hard times.
3. Šuŋǧídaŋ Naǧí (Fox Spirit), 2020 Vector Illustration, 20” x 20” These works are built from fragmented geometric pieces and are embodiments of the Nagi (spirit) as formed from Taku Wakan Skanskan (sacred motion of the universe). The beginning of the universe is the creation of everything, and we are all related through Wakan Tanka (the mysterious genesis). These pass on the energy of ancient knowledge in a modern way: for time immemorial, my people have honored our relations with the animal nations through art, songs, and stories. This series continues the importance of the Dakota philosophy Mitakuye Owasin (We Are All Related) and with this understanding, we can heal the planet and our communities through positive actions and reflections.
4. Tatáŋka Naǧí (Buffalo Spirit), 2020 Vector Illustration, 20” x 20” The traditional society of my tribe, the Buffalo Nation provided everything from tools, furs, food and housing. They were of utmost importance and even the prophet (White Buffalo Calf Woman) of our traditional religion came to us as a buffalo to teach us how to be better relatives. This work honors the long-lasting relationship we have with them.
5. Return of Wakíŋyaŋ, 2019 Vector Illustration, 18” x 24” Wakíŋyaŋ is the thunder being, the messenger of Íŋyaŋ (Stone Spirit). Dakota people have a way of marking the end of winter on the bluffs along the Mississippi River with a ceremony called “Return of the Wakinyan” or the thunder beings, which mark the return of spring and rejuvenation of life. Wakíŋyaŋ is considered the protector of humans from Uŋktéȟi, the underwater serpent who brings about drownings, floods and mysterious deaths because of their deep dislike of people. The two are locked forever in war with humans in the middle as the Wakíŋyaŋ cannot chase the Uŋktéȟi once they’re in the waters.