Throughout Lakota religious tradition, the figure of Anukite’ (Double Faced Woman) has served as a source of grave concern for young men and women. Lakota parents often invoke the threat of Anukite’ to frighten their children into altering their behavior—much like the mythical boogeyman of non-indigenous society. Throughout Lakota religious evolution, there are stories of wayward young men and women who did not heed the warnings of their elders and suffered at the hands of this mysterious specter. With respect to Lakota religious traditions, Anukite’ represents the fluidity of mythology—growing from the scorned Ite’ into the much feared figure of Double Face Woman. As with other aspects of Lakota religious philosophy, Anukite’ has different meanings to different individuals. Additionally, although she is seen primarily as a negative force within the community, Anukite’ has also been viewed as an influence on the creative process.
The source of Anukite’s power as a malevolent force is the rich tapestry of myth surrounding her abilities. It is said that women who seduce men, or are of lose morals to affirm a more modern ideal, are influenced by Double Faced Woman. This influence can come in the form of dreams and even physical manifestations of Anukite’. On the subject of dreams, it is believed that young women who seduce men and even violate the sanctity of marriage have dreamed of Anukite’ and are somehow under her power. Young men who dream of Anukite’ are said to have become transvestites.
Represented by the white-tailed deer, Anukite’ is said to have the ability to influence young women into aberrant behavior. Furthermore, the presence of a white-tailed deer serves as a warning to young men to avoid being drawn in by such women. In one particular Lakota story, a young hunter follows the deer deep into the woods and becomes lost. Eventually, the hunter dies in the solitude of the forest, having been led to his doom by this representation of Anukite’. This story, as well as numerous variations of the theme, permeate throughout Lakota tradition and have similar retellings among surrounding tribal groups.
Although seen primarily as a negative force in the lives of young people, there is somewhat of a dualism with respect to Anukite’ and her importance within Lakota society. In fact, while she is often seen as a causative factor in provocative behaviors, she is also credited for bringing out the artistic abilities of young people. It is said that those who dream of Double Faced Woman will be great quill makers—artists of the highest caliber among the Lakota. There is even a special birthmark associated with this gift. A female child born with two swirls on her head is destined, per Lakota tradition, to become a great artist. This is the positive side of Anukite’s character, as retold by members of modern Lakota society.
David M Jones and Brian L Molyneaux, Mythology of the American Nations. (London: Hermes House, 2006).
Gilbert Legay, Atlas of Indians. (Hauppage: Barron’s Educational Services, Inc., 1995)
Peter Matthiessen, ed., George Catlin: North American Indians. (New York: Penguin Group, 1989).
Mark St. Pierre and Tilda Long Soldier, Walking in the Sacred Manner: Healers, Dreamers, and Pipe Carriers—Medicine Women of the Plains. (New York: Simon and Schuster,1995).
Carl Waldman, Atlas of the North American Indian. (New York: Checkmark Books, 2000).
Carl Waldman, Encyclopedia of Native American Tribes. (New York: Checkmark Books, 2006).
