Winter counts (Lakota: waníyetu wówapi or waníyetu iyáwapi) are pictorial calendars or histories in which tribal records and events were recorded by Native Americans in North America. The Blackfeet, Mandan, Kiowa, Lakota, and other Plains tribes used winter counts extensively. There are approximately one hundred winter counts in existence, but many of these are duplicates.
Winter counts are pictographic calendars, traditionally painted on bison hides, which display a sequence of years by depicting their most remarkable events. The term winter count itself comes from the Lakota name wniyetu wowapi, ‘wniyetu’ translating to ‘winter’ while ‘wowapi’ refers to “anything that is marked and can be read or counted.”  Most winter counts have a single pictograph symbolizing each year, based on the most memorable event of that year. For Lakota people, years ran from first snowfall to first snowfall. Kiowa winter counts usually feature two marks per year – one for winter and one marking the summer Sun Dance. The glyphs representing significant events would be used as a reference that could be consulted regarding the order of the years.
Similar to other traditions among the Indigenous nations of North America, winter counts were used as mnemonic records in order to help structure fuller accounts of history that would be passed on orally. The Indigenous peoples of North America had many ways of recording history during the pre-contact period that did not depend on alphabetic writing. Without the practice of written records, oral tradition was an extremely important aspect of Indigenous lifeways and was the main way that knowledge was transmitted from generation to generation. Often times, pictorial or other mnemonic devices were used as guide posts for these practices. This is significantly present in the Sioux cultural tradition of oral history preservation through the form of winter counts. Located in the Northern Great Plains, Dakota, Nakota, and Lakota people physically recorded yearly events on various materials before and continuing past the point of contact with settlers.
While winter counts reveal the year number when studied and compared to other sources, the similarities between some winter counts also demonstrate inter-band relations. As some bands in the Great Plains region had close ties through alliances, their winter counts could often be very similar. Scholars have noted that the Lone Dog, The Flame, The Swan, and Major Bush winter counts are so similar for this reason; because these bands lived close by and often interacted with each other.
Lakota winter counts particularly reveal deeply rooted historical ties with European traders during a period that predates the Lewis and Clarke expedition and the subsequent extreme marginalization and oppression of Indigenous peoples in North America. This demonstrates a type of communal history that indicates the relationship between bands as well as settlers, and their political and social dynamics. By the end of the 1870s to the early 1880s, winter-count copies were being commissioned by European collectors as Indigenous ethnographic objects, including the American Horse, Cloud Shield, and Battiste Good winter counts.
Creation of Winter Counts
Traditionally each band would choose a single keeper of the winter count. Until the twentieth century, these keepers were always men. They would consult with tribal elders to reach a consensus for choosing a name for the year. The keeper chose his successor in recording the count, who was often a family member. In many cases, winter counts were buried with their keepers when they died, which meant that many winter counts were recreated copies done by an apprentice or collector.
Until the late 19th century, winter counts were recorded on buffalo hides. When buffalo became scarce, keepers resorted to using muslin, linen, or paper. The annual pictographs began on either the left or right side of the drawing surface and could be run in lines, spirals, or serpentine patterns. Epidemic diseases were commonly depicted in winter counts, providing some historical record of the effects of illnesses among tribes. While much of the information provided by winter counts about epidemics is studied alongside accounts written by fur traders, missionaries, and military personnel, records have been able to identify the accuracy of the effects of an epidemic.
Today, winter counts serve as valuable historical sources when recalling the history of the Great Plains peoples as well as their experiences with colonialism. During the nineteenth century, settler colonialism led to the marginalization of many groups of Sioux people, and as many Indigenous groups were not literate in a European sense, their story was largely omitted from American history, which was predominantly dependent on written source material. 
Garrick Mallery, a Smithsonian scholar, recognized that one of those events, "The Year the Stars Fell," correlated with the Leonid meteor storm of November 1833. He used that event to correlate the Lakota winter counts with western calendars and analyze the history of the people.
Known winter counts
- Tradition 1: No Ears, John Colhoff, Flying Hawk, Baptiste Garnier
- Tradition 2: Short Man
- Tradition 3: White Cow Killer
- Tradition 4: Iron Crow, Wounded Bear
- Tradition 5: Red Horse Owner
- Tradition 6: Cloud Shield
- Tradition 7: American Horse
- Tradition 8: Breast
- Battiste Good and High Hawk
- Swift Bear
- Swift Dog
- Iron Shell
- Iron Dog
- Lone Dog
- Long Soldier
- Major Bush
- Thin Elk / Wata Peta (Steamboat), 1821-1877
Other Lakota, and Dakota
- Bad Head, 1810-1883, oral count recorded
- Bull Plume, 1794-1924, survives only as copied drawings from 1912
- Percy Creighton, 1831-1938
|Wikimedia Commons has media related to Winter counts.|
- Ledger art
- Plains hide painting
- "Pictures of Indians in the United States." The National Archives. (retrieved 4 Feb 2010)
- Hansen, 42-45
- Greene and Thorton, 300
- Greene, Candace S. (2014). ""Winter Counts and Coup Counts: Plains Pictorial Art as Native History"". AnthroNotes : National Museum of Natural History Bulletin for Teachers AnthroNotes : Museum of Natural History Publication for Educators Anthro Notes : A Newsletter for Teachers. 26 (2): 1. doi:10.5479/10088/22478.
- Sundstrom, Linea. "The Thin Elk/Steamboat Winter Count: A Study in Lakota Pictography", Buechel Memorial Lakota Museum, 2003 (retrieved 3 May 2010)
- McClure, Nancy (5 December 2015). "Treasures from our West: Lone Dog's winter count". Centerofthewest.org. Originally featured in Points West (Winter 2011). Retrieved 27 June 2017.
- "Lone Dog Winter Count". www.smithsoniansource.org. Retrieved 27 June 2017.
- Greene and Thornton, 301
- Greene and Thornton, 314
- Greene and Thornton, 302
- Greene and Thornton, 300
- Greene and Thornton, 304
- Greene and Thornton, 306
- Greene and Thornton, 309
- Greene and Thornton, 310
- Greene, Candace S. and Russell Thornton, eds. The Year the Stars Fell: Lakota Winter Counts at the Smithsonian. Washington, DC: Smithsonian Institution, 2007.ISBN 0-8032-2211-4.
- Greene, Candace S. "Winter Counts and Coup Counts: Plains Pictorial Art as Native History." AnthroNotes : National Museum of Natural History Bulletin for Teachers AnthroNotes : Museum of Natural History Publication for Educators Anthro Notes : A Newsletter for Teachers 26, no. 2 (2014).
- Hansen, Emma I. Memory and Vision: Arts, Cultures, and Lives of Plains Indian People. Cody, WY: Buffalo Bill Historical Center, 2007:42-45.ISBN 0-295-98580-1.
- Mooney, James. Calendar history of the Kiowa Indians. US Bureau of American Ethnology, 1895-6 Annual Report, 1898.
- , National Museum of the American Indian, Washington, DC
- Lakota Winter Counts: An Online Exhibit by National Anthropological Archives, Smithsonian Institution (after clicking winter count site link, click on "View HTML Version" in lower right)
- Anderson Winter Count, articles by Tanis Thorne
- Waniyetu Wowapi (Winter Count) - Reliable information and interesting lesson plans.
- Lakota Winter Count 1752-1899
- , Art Lakota Museum Cultural Center, Chamberlain, SD, The Lakota Winter Count
Media files used on this page
Source: Fourth Annual Report of the Bureau of Ethnology. Smithsonian Institution. 1882-’83. Washington, 1886. Government Printing Office. Page 90: ”The copy made by Lieutenant Reed was traced over a duplicate of the original, which latter was drawn on a buffalo robe by Lone-Dog, an aged Indian, belonging to the Yanktonai tribe of the Dakotas, who in the autumn of 1876 was near Fort Peck, Montana, and was reported to be still in his possession.”
Print from glass negative of calendar drawn by Kiowa artist Anko (Ankopaaingyadete, In The Middle Of Many Tracks). Anko died early in the 19th century. This calendar, made with colored ink on buckskin, was in the collection of the Smithsonian; the original piece is lost but the glass negative photo of the artwork remains.