Cultural Exploitation in Pine Ridge

Engaging in another person’s culture can be a touchy subject – learning about other cultures is valuable and even fun! In some cases, however, it’s clear that some people overstep in their engagement of a culture that they’re not originally a part of. Such is the case of “non-Indians” mentioned in “The Oglala War Cry”, a newspaper published in the 1970s written by and for residents of the South Dakota Pine Ridge Reservation. This newspaper centered events or happenings relevant to the Pine Ridge residents, which may have included job postings, advertisements, or achievements of students in the local school. The newspaper also included many warnings and informative articles to residents questioning practices and problematic behavior within the community, as well as articles targeting the exploitation of land and culture that took place in Pine Ridge.


In a newspaper article addressed to the Editor of The Oglala War Cry, Debbie Rook writes a letter questioning the actions allowing Casey Tibbs, a cowboy and actor at the time, to record and possibly use film of a sacred dance, the Sun Dance, in a film he was producing, “The Wild Breed.” Rook points out that the community “lose[s] money each year on the Sundance,” pointing out that this would’ve been an opportunity for the community to be compensated. Rook parallels this exploitation with the sale of the Manhattan Island, which was sold from the Algonquin Indians to Peter Minuit for what today would be $24 in 1626. By comparing these events, Rook emphasizes the importance of the Sun Dance and the history that the community has between non-Indigenous people (and in this case, white people) and their culture. This brings to question – how should you collaborate and approach the culture of a people who have historically been exploited, deceived, or oppressed?

Émile Petitot’s Exploitation of Indigenous Peoples

CW: Sexual assault/pedophilia 

French missionary Father Émile Petitot spent his life researching the Indigenous tribes of Northern Canada. An ordained minister, he was actually never trained as an ethnographer, nor did he study ethnomusicology.1 Petitot traveled from France to stay with the Inuvialuit chief, Noulloumallik Innonarana, where he researched Indigenous music, culture, and languages.2 He lived and worked in Canada until the end of the 19th century.3

Above is an example of Petitot’s transcriptions of Indigenous music, similar to Densmore and other ethnographers of the time who attempted to box this music into Western notation. Since he most likely didn’t have the means to record the songs, it does make sense that he attempted to notate them in a way that can be interpreted later, but it is still a frustratingly white-washed attempt at cultural preservation. Many of the Inuvialuit peoples were extremely mistrustful of Petitot and believed he may be carrying foreign diseases, but he still recorded that they were “hospitable” people.4 Petitot had a fascination with what he called “Eskimos” in Canada and wrote an entire book about them (Le Grands Esquimeuax)FOOTNORE INUV. His obsession with imposing himself and his religion on these people reeks of colonization and exoticization. 

His exploitative nature went even darker than this, however, and he took advantage of his position sexually as well. He was said to have had sexual relations with many of the young indigenous people while he was staying with and studying different tribes.5 He had a history of sexually assaulting young people and was fired from a previous church job for having sexual relations with a young boy servant.6 Some records state that he attempted self-circumcision as a means to quell his desires, but he was clearly unsuccessful in his attempts and continued to harm and take advantage of young Indigenous people. He was said to have numerous “bouts of insanity” and mental health issues, and this may be the reason he has many inconsistencies in his research. 7 He had a history of paranoia and once became so paranoid of being murdered by Indigenous tribes that he abandoned all his possessions and ran for it.8 Whatever mental health disorders Petitot may have been suffering with, that is absolutely no excuse for the atrocities he committed. While some of his work may be useful in the world of ethnographic research, his legacy is not one to be praised or celebrated.

1 “Father Émile Petitotback.” Inuvialuit Pitquisiit Inuuniarutait, www.inuvialuitlivinghistory.ca/wiki_pages/Father%20%20%C3%89mile%20Petitot. Accessed 27 Oct. 2023.

3. Lévy, J. (2014). Éros et tabou. sexualité et genre chez amérindiens et les inuit. Recherches Amérindiennes Au Québec, 44(2), 170-174. Retrieved from https://www.proquest.com/scholarly-journals/éros-et-tabou-sexualité-genre-chez-amérindiens/docview/1681918022/se-2

4 “Father Émile Petitotback.” Inuvialuit Pitquisiit Inuuniarutait, www.inuvialuitlivinghistory.ca/wiki_pages/Father%20%20%C3%89mile%20Petitot. Accessed 27 Oct. 2023.

5 Lévy, J. (2014). Éros et tabou. sexualité et genre chez amérindiens et les inuit. Recherches Amérindiennes Au Québec, 44(2), 170-174. Retrieved from https://www.proquest.com/scholarly-journals/éros-et-tabou-sexualité-genre-chez-amérindiens/docview/1681918022/se-2

6 John S. Moir, “PETITOT, ÉMILE,” in Dictionary of Canadian Biography, vol. 14, University of Toronto/Université Laval, 2003–, accessed October 27, 2023, http://www.biographi.ca/en/bio/petitot_emile_14E.html.

7 Honigmann, John J. “Emile Fortuné Stanislas Joseph Petitot Encyclopedia Arctica 15: Biographies.” Dartmouth College Library, collections.dartmouth.edu/arctica-beta/html/EA15-56.html. Accessed 27 Oct. 2023. 

8 Ibid.