DOCSLIB.ORG

Black Elk Speaks Being the Life Story of a Holy Man of the Oglala Sioux 21St Edition Pdf, Epub, Ebook

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Black Elk Speaks Being the Life Story of a Holy Man of the Oglala Sioux 21St Edition Pdf, Epub, Ebook BLACK ELK SPEAKS BEING THE LIFE STORY OF A HOLY MAN OF THE OGLALA SIOUX 21ST EDITION PDF, EPUB, EBOOK Luther Standing Bear | 9780803261709 | | | | | Black Elk Speaks Being the Life Story of a Holy Man of the Oglala Sioux 21st edition PDF Book Archived from the original on February 15, Later, in the worst of the worst, he relates his insider recollections of the Little Big Horn a blur of chaotic hand-to-hand fighting and Wounded Knee a landscape littered with dead women and children. I wanted to go to the site of Wounded Knee. Black Elk worked with John Neihardt to give a first-hand account of his experiences and that of the Lakota people. This classic book describes the life experiences and "great vision" of Black Elk, a holy man of the Oglala Sioux. I especially loved that the 19th c. Jul 02, Alarie rated it it was amazing Shelves: memoir. Trade Paperback. More information about this seller Contact this seller 3. He could not use the abilities gained from the "Great Vision" as a Medicine or Holy man until he acted it out with the help of another Medicine man. The book was adapted into a play by Christopher Sergel , John G. He witnessed the battles of Big Horn and Wounded Knee. His people lived in round tepees, not only to be mobile, but because circles hold power and life like round wombs, the sun and moon. This sounds like an excellent memoir, will have to check out just how much of a door-stopper it is! It also tells the Retrieved June 19, Still a solid copy in jacket of this hard to find first edition of the legendary telling of the life of "Black Elk, famous warrior and "medicine man" of the Ogalala Sioux. Standing Bear illustrator. April 21, They display to him arrays of horses acting out the meanings of the four directions on earth, the sacred hoop of the community of people, the paths that they must follow on the good Red Road and difficult Black Road, the intersection of these roads where the tree must be planted and made to flourish, and the story of the sacred pipe of peace bestowed by the White Bison in the form of a woman. Heyoka Ceremony If this were summer, I would say to keep on fighting to the end. View all 7 comments. How would you even rate it? Know whose land you walk. It is a powerful revelation of how misuse and abuse of power inevitably results in tragedy. We got gas another 10 miles up the road where there were two pumps, and a long line to get gas and they accepted cash only. Despite these added notes, however, the book is still fantastic, most of the perversion of the text being whiny, emotional additions and romantic lamentations Neihardt adds in his cultural guilt and ethical fervor. Enlarge cover. You have said to me, when I was still young and could hope, that in difficulty I should send a voice four times, once for each quarter of the earth, and you would hear me. Search Within These Results:. Syracuse University Press. Would that he had lived in a better time. Black Elk Speaks Being the Life Story of a Holy Man of the Oglala Sioux 21st edition Writer What we are left with are the reminiscences of an aged, dispirited but honest and upright Native American who lived through the worst of our country's almost indifferent genocidal onslaught y There's a danger when the words of a native are arranged and tidied by a non-native that you can end up with a strange and suspicious amalgam. As an outsider to this culture, much in the vision was baffling, but I could at least appreciate the poetic power of its imagery and get glimmers of the comprehensiveness of the spiritual system embodied in it. Much of the book focuses on Black Elk's early years and upbringing and on the Indians' fight for their land. Archived from the original on October 7, He talks about Crazy Horse and how he died, the killing of the buffalo and the Native way of life, and the horrible reservations they were forced on. Black Elk imparted these things to John Neihardt so that he might save them for future generations. Neihardt poetically alters the wording so that Black Elk is perceived as this guilt-ridden "pitiful old man," who regrets his inability to fulfill his vision of saving his nation, but in reality, he is only 28, and only one part of his life is revealed, which is decided by Neihardt. Some argue he converted out of necessity for the future of himself and his children, while some argue he had a true, significant conversion experience. Potential readers of the account can sample it or read it in full as web pages at First People or in a pdf version posted here. Black Elk believed that humans would not be Good if they weren't connected to each other and to the universe. View all 12 comments. I wasn't. Black Elk grew up in the thick of it all, constantly moving away from the Wasichus with his people, watching his land disappear, and having visions about how he could help the people save their way of life. Nourish it then, that it may leaf and bloom and fill with singing birds. The Killing of Crazy Horse Thus we get both sides of Lakota male culture. All of the Native Americans living his area around Pine Ridge and the Black Hills were mistreated, and were forced to sell their land even though they didn't want to. Black Elk speaks of the creatures with roots, legs, and wings. Hear me that they may once more go back to the sacred hoop and find the good red road, the shielding tree! They were only 4 years apart. Do we mean for them to keep chewing on cactus and rocks forever? First edition. Ernest Hemingway could learn how to write a hopeful rainy ending from Neihardt and Black Elk. He felt he failed in that life quest considering all the broken treaties and sad outcomes to his tribe from violent conflict with the U. More information about this seller Contact this seller 6. Oct 14, AM. Feb 22, Derek Davis rated it it was amazing. Native Americans. Neihardt also states that Black Elk shared some of the Oglala rituals which he had performed as a healer, and that two men developed a close friendship. Know whose land you walk. Although I do not think for one minute that I'm getting the purest rendering of them or other 'history' throughout the book. Black Elk Speaks Being the Life Story of a Holy Man of the Oglala Sioux 21st edition Reviews An abridged cd with a magnificent reading by Fred Contreras. More information about this seller Contact this seller 7. His people lived in round tepees, not only to be mobile, but because circles hold power and life like round wombs, the sun and moon. About this Item: U. I read the Premier Edition, which is wonderfully annotated with historical references and clarifications on the interpretations and additions that are Neihardt's and not in the transcripts of Black Elk's words. Of Nebraska, Lincoln, Haters inspire people around the world. Not only is this annoying to me, it is offensive. Soft cover. Later, in the worst of the worst, he relates his insider recollections of the Little Big Horn a blur of chaotic hand-to-hand fighting and Wounded Knee a landscape littered with dead women and children. Seminar paper from the year in the subject American Studies - Literature, grade: keine, University of Rostock, course: Imaginary Homelands - Indians, 6 entries in the bibliography, language: English, abstract: In this paper I am going to compare the biography "Black Elk speaks" written by John G. Jun 29, Fredrick Danysh rated it it was amazing Shelves: history , political , native-americans , religion. Yet ignorance and supernaturalism reign. Open Preview See a Problem? There is no center any longer, and the sacred tree is dead. We can't judge the past, just present it and learn from it. Appendices include a letter written by John Neihardt to Black Elk, photographs of Neihardt and Black Elk, and a transcript of Black Elk's oral account of the origin of the peace pipe. The Rubbing Out of Long Hair O mkae my people live! I especially loved that the 19th c. I'm back to the cauldrons, stirring away, stirring away at those pots. Return to Book Page. This book could be used, easily, as a door stopper, and it's as dense as a marble rye to boot. Details if other :. Black Elk's power-vision occurred when he was 9 years old during a sickness. Average rating 4. Somehow he combined the spirituality of both. Other Editions Black Elk Speaks however is more than the epic history of a valiant Native nation. Hear me that they may once more go back to the sacred hoop and find the good red road, the shielding tree! From: M. Nov 28, David Monroe rated it really liked it Shelves: classics , history , book-to-re-read. Black Elk Speaks Being the Life Story of a Holy Man of the Oglala Sioux 21st edition Read Online Today, the people are living on a reservation that is extremely poor, has a high alcoholism rate, a high dropout rate and are still fighting to maintain their cultural rights.
Load more

Recommended publications
  • Black Elk's Legacy Mark G
    Marquette University e-Publications@Marquette Library Faculty Research and Publications Library (Raynor Memorial Libraries) 12-31-2006 Black Elk's Legacy Mark G. Thiel Marquette University, [email protected] Published version. Whispering Wind, Vol. 37, No. 2 (2007): 14-18. Publisher link. © 2007 Written Heritage. Used with permission. Black Elk's Legacy By Mark Thiel All photographs are courtesy of Marquette University and from its Bureau of Catholic Indian ehaka Sapa or Black Elk Missions Records, unless noted otherwise. H(1863-1950) lived one of the most controversial lives of the 20th century. To most Americans, he is best-known from Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, as told through John G. Neihardt (Neihardt, 1979). It chronicles his life as a warrior, wild-west show dancer, and medicine man (photo right) and, although called his life story, the book ends abruptly in 1890 at the Wounded Knee massacre on the Pine Ridge Reservation in South Dakota, where Black Elk as a 27-year old was wounded. Black Elk dressed as a distinguished elder, probably at the Duhamel's Sioux Indian Pageant, Black Hills, South Dakota, W. Ben Hunt, photographer, ca . 1939. This image is accessible online in the Marquette University Digital Collections. In 1929, Black Elk and the Duhamel family organized a pageant near the developing Mount Rushmore Monument. The pageant included short renditions of Lakota ceremonies and dances narrated by Black Elk to educate tourists about Lakota heritage. It is believed that Black Elk's evolving narration provided the basis for his last collaborative book, The Sacred Pipe: Black Elk's Account of the Seven Rites of the Oglala Sioux, for which he was interviewed in 1947 and 1948.
    [Show full text]
  • The Representation of Sioux Life by Black Elk, Lame Deer and Ohiyesa
    Jihočeská univerzita v Českých Budějovicích Pedagogická fakulta Katedra anglistiky Bakalářská práce The Representation of Sioux Life by Black Elk, Lame Deer and Ohiyesa Pohled do života Siouxů podle Black Elka, Lame Deera a Ohiyesa Vypracoval: Marek Hůla, Aj-Nj, III. ročník Vedoucí práce: PhDr. Christopher Koy, M.A., Ph.D. České Budějovice 2013 Prohlášení Prohlašuji, že svoji bakalá řskou práci Pohled do života Sioux ů podle Black Elka, Lame Deera a Ohiyesa jsem vypracoval samostatn ě pouze s použitím pramen ů a literatury uvedených v seznamu citované literatury. Prohlašuji, že v souladu s § 47b zákona č. 111/1998 Sb. v platném zn ění souhlasím se zve řejn ěním své bakalá řské práce, a to v nezkrácené podob ě elektronickou cestou ve ve řejn ě přístupné části databáze STAG provozované Jiho českou univerzitou v Českých Bud ějovicích na jejích internetových stránkách, a to se zachováním mého autorského práva k odevzdanému textu této kvalifika ční práce. Souhlasím dále s tím, aby toutéž elektronickou cestou byly v souladu s uvedeným ustanovením zákona č. 111/1998 Sb. zve řejn ěny posudky školitele a oponent ů práce i záznam o pr ůběhu a výsledku obhajoby kvalifika ční práce. Rovn ěž souhlasím s porovnáním textu mé kvalifika ční práce s databází kvalifika čních prací Theses.cz provozovanou Národním registrem vysokoškolských kvalifika čních prací a systémem na odhalování plagiát ů. V Českých Bud ějovicích, 29.4.2013 ........................................ Marek H ůla Pod ěkování: Rád bych pod ěkoval panu PhDr. Christopherr Koyovi, M.A., PhD. za jeho cenné rady, p řipomínky, mimo řádnou trp ělivost a mnohostrannou podporu. Acknowledgments: I would like to thank PhDr.
    [Show full text]
  • TITLE PAGE Neihardt's Ghost Dance: the Literary Creation of Black Elk
    TITLE PAGE Neihardt’s Ghost Dance: The literary creation of Black Elk and Lakota Religion by Robert DeBarba M.A. (Hood College) 2019 THESIS / CAPSTONE Submitted in partial satisfaction of the requirements for the degree of MASTER OF ARTS in HUMANITIES in the GRADUATE SCHOOL of HOOD COLLEGE May 2019 Accepted: ______________________ ______________________ Dr. Amy Gottfried Dr. Corey Campion Committee Member Program Director ______________________ ______________________ Dr. Corey Campion Dr. April Boulton Committee Member Dean of the Graduate School ______________________ Dr. Jay Harrison Capstone Advisor i STATEMENT OF USE AND COPYRIGHT WAIVER “I do authorize Hood College to lend this Thesis (Capstone), or reproductions of it, in total or in part, at the request of other institutions or individuals for the purpose of scholarly research.” ii ABSTRACT Native American ceremonies are an integral part of understanding indigenous culture. In the early 1900’s, John Neihardt attempted to better understand the Lakota culture by interviewing Black Elk about the Ghost Dance of 1890. Originally, Neihardt’s intention was to use the information he gathered as a backdrop to his impending novel. Instead, in 1930, he wrote Black Elk Speaks, which was based on the interview of Black Elk on Lakota Culture. Originally, the book was touted as a lens into authentic Native American religion; information that was traditionally internal was made available to outsiders. Throughout decades the book has been accepted as a valuable primary source of indigenous culture. The Lakota Ghost Dance filled a religious void in Lakota culture that resulted from generations of oppression of tribal members by Anglo Americans.
    [Show full text]
  • ~ ELK SPEAKS AS a FAILURE NARRATIVE Geoige W. Linden And
    ttl? , "".~._.". - ~ ELK SPEAKS AS A FAILURE NARRATIVE by GeoIge W. Linden and Fred W. Robbins One of the most important books in Plains Indian religion and literature is Black Elk Speaks, the collaborative effort of Black Elk, the Oglala-nDly man, and John G. Neihardt, the poet. Both men ~ere mystics. Their cooperative effort pro- 1 duced, in John Neihardt's ~ords, "The Book That Would Not Die." In hIs preface to the 1961 edition. Neihardt tells us that he sought out Black Elk to learn about the Ghost Dance religion, which appealed so strongly to the Sioux in 1890, and led to the Wounded Knee Massacre. Neihardt needed some inside knowledge about this phenomenon; he was trying to complete the epic Cycle of the West and poetry was his calling. Neihardt ~as ~orking on The Song of the Messiah, the last volume of the §ycle. He felt he was close to finishing his epic, and he wante to interview a holy man who had been involved in the messianic Ghost Dance movement. Obviously, Black Elk gave him much more than he ex­ pected to get. At their first meeting, Black Elk said to Neihardt, through an interpreter. ~AS I sIt here, I can feel in this man beside me a strong desire to know the things of the Other World. He has been sent to learn what I know, and I will teach him" (BES, xvii). Black Elk S~eaks was published in 1932. Unlike other works born in that per~od, it has lived on. The German translation, Ich Rufe Mein Volk, was published in 1953; this was also the year-or-tne-Flemish version.
    [Show full text]
  • The Soul of the Indian Lakota Philosophy and the Vision Quest David Martínez
    The Soul of the Indian Lakota Philosophy and the Vision Quest David Martínez The religion of the Indian is the last thing about him that the man of another race will ever understand. —Charles Eastman want to emphasize at the outset that, as the subtitle indicates, this is Ia work of philosophy. As such, my treatment of the vision quest, or hanbleceya, will differ substantially from the disciplines that typically define American Indian studies, such as anthropology, history, political science, and literary criticism.1 I especially want to stress that this is not an exercise in ethnography.2 Instead of accumulating data from physical observations or extrapolating conclusions from field inter- views, I have analyzed the vision quest for its philosophical content, based on material already published, in which I highlight resources WICAZO SA REVIEW 79 “written by” Lakotas, including works actually composed by Lakota writers and works in which a Lakota played a major collaborative role.3 At the same time, by prioritizing Lakota texts, we cannot assume that the vision quest under examination is in some pure, precolonized form.4 2004 FALL After all, virtually all of the current scholarly resources on Lakota cul- ture and history only extend as far back as the nineteenth century.5 Consequently, what we are compelled to embrace in order to make this project in Lakota philosophy feasible is a Lakota intellectual tradition that has undergone all the influences and pressures of the Assimilation Period (1890–1934), Reform and Termination (1934–1961), Red Power (1961–1973), and Self-Determination (1973–present). These epochs, of course, define American Indian intellectual history as a whole, not just for the Lakota.
    [Show full text]
  • Review of Black Elk: Holy Man of the Oglala by Michael F. Steltenkamp
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Great Plains Research: A Journal of Natural and Social Sciences Great Plains Studies, Center for 8-1-1994 Review of Black Elk: Holy Man of the Oglala by Michael F. Steltenkamp Lee Irwin College of Charleston, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/greatplainsresearch Part of the Other International and Area Studies Commons Irwin, Lee, "Review of Black Elk: Holy Man of the Oglala by Michael F. Steltenkamp" (1994). Great Plains Research: A Journal of Natural and Social Sciences. 254. https://digitalcommons.unl.edu/greatplainsresearch/254 This Article is brought to you for free and open access by the Great Plains Studies, Center for at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Great Plains Research: A Journal of Natural and Social Sciences by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. 342 Great Plains Research Vol. 4 No.2, 1994 Black Elk: Holy Man of the Oglala. Michael F. Steltenkamp. Norman: University of Oklahoma Press, 1993. Illustrations, preface, epilogue, notes, bibliography, and index. xxiii + 211 pp. $19.95. The classic accounts of the Oglala holy man, Nicholas Black Elk, are three: Black Elk Speaks (1932) by John Neihardt, The Sacred Pipe (1953) by Joseph Epps Brown, and the later re-edited and annotated notes ofthe original Neihardt and Black Elk interviews published as The Sixth Grandfather (1986) by Raymond DeMallie. Michael Stel tenkamp's (1993) account ofBlack Elk's years on the reservation after his conversion to Catholic Christianity is an essential fourth work that completcs the circlc of Black Elk's remarkable spiritual life.
    [Show full text]
  • Black Elk the Life of an American Visionary 1St Edition Pdf Free
    BLACK ELK THE LIFE OF AN AMERICAN VISIONARY 1ST EDITION PDF, EPUB, EBOOK Joe Jackson | 9780374253301 | | | | | Black Elk The Life of an American Visionary 1st edition PDF Book Crazy Horse was a cousin of Black Elk and something of a mystic who seemed to foretell his own death. Not a spoiler, but Black Elk does die he was born in the 's, so this shouldn't be a shock However, the book moves beyond his death so we can see how his grandkids and great grandkids carry his legacy today. He told Joseph Neihardt that he did it to try and understand white people. We hear of struggles within subsequent generations over his legacy and Lakota identity more generally. Jackson's prodigiously researched narrative excels at parsing. This will be a difficult book to review as it is a multi-faceted work. If you can't hear about it imagine living through it! And I saw that it was holy. To ask other readers questions about Black Elk , please sign up. Another great part of the book is his discussion of how, already at the time of Wounded Knee, Black Elk was questioning how, earlier that year, he had fused his old Great Vision with Wovoka's Ghost Dance and how, even before the massacre, he was starting to repent of that move, which was done in part under some pressure from some older traditionalist Lakota who were ardent Ghost Dancers. Both books are worth reading, and deserve 5 stars each. Nam interdum justo eget nisi pulvinar et condimentum orci bibendum.
    [Show full text]
  • Accounts of the Wounded Knee Massacre (1890S)
    Accounts of the Wounded Knee Massacre (1890s) In late 1890 troops ofthe Seventh Cavalry killed more than 200 Native American men, women, and children at a reservation located along Wounded Knee Creek in South Dakota. A number oflongstanding issues on the reservation contributed to the tension prior to the massacre. In the bad crop years of 1889 and 1890, the US. governmentfailed to provide thefull amount offood, agricultural implements and seeds, clothing, and supplies mandated by its treaty with the Lakota Nation. Many Lakota, including Black Elk, criticized the violent reactions of the Indian agents, many ofwhom were inexperienced and some ofwhom were remnants ofCuster’s Seventh Cavalry, which had been crushed by Sitting Bulljust 14 years before at the Little Big Horn. Black Elk, a veteran of the Battle ofthe Little Big Horn, describes the tragedy at Wounded Knee in this excerptfrom his autobiography, Black Elk Speaks. The second document is an excerptfrom President Benjamin Harrison ‘s annual message, delivered December 9, 1891. Harrison describes the conflict and the progress ofthe program to decrease Native American landholdings. Many years later, Flying Hawk recollected the events. Black Elk, Account of the Wounded Knee Massacre, 1890 It was about this time that bad news came to us from the north. We heard that some policemen from Standing Rock had gone to arrest Sitting Bull on Grand River, and that he would not let them take him; so there was a fight, and they killed him. It was not near the end of the Moon of Popping Trees, and I was twenty-seven years old [December 1890].
    [Show full text]
  • Sweeney Harnesses His Gifts As a Storyteller and Puts Nicholas Black Elk Where He Belongs: with the Greatest Saints and Mystics of the Christian Tradition
    “Sweeney harnesses his gifts as a storyteller and puts Nicholas Black Elk where he belongs: with the greatest saints and mystics of the Christian tradition. A book for everyone, whether those looking for an introduction to Black Elk’s life or experts looking to see unseen facets of his witness.” —Damian Costello, author of Black Elk: Colonialism and Lakota Catholicism, vice-postulator of the cause of canonization for Nicholas Black Elk “This important, informative book honors the complexities of conversion and inculturation. It will be an inspiring read for any spiritual seeker.” —Julia Walsh, Franciscan Sister of Perpetual Adoration, and host of the Messy Jesus Business podcast “Servant of God Nicholas Black Elk lived a complex life during a complicated time. Jon Sweeney skillfully relates the monumental cultural and spiritual losses the Lakota people endured from US governmental colonialism as he simultaneously traces Black Elk’s lifelong quest of the Holy. From a transcendent childhood vision to a Native healing practice to Catholic baptism and ministry, Black Elk walked his own ‘good red road’ as a Lakota Catholic, integrating both faith traditions into his spirituality. Readers may come away understanding that this holy man—who prayed comfortably with both a Rosary and a pipe—well deserves to be named the first US Native American male saint.” —Judith Ann Zielinski, OSF, Writer/Producer Documentary film Walking the Good Red Road: Nicholas Black Elk’s Journey to Sainthood “Amid a plethora of diverse and conflicting narratives, author Jon M. Sweeney presents the rich spiritual legacy of Nicholas Black Elk with straightforward clarity for novice readers.
    [Show full text]
  • Black Elk Speaks As Epic and Ritual Attempt to Reverse History Paul Olson University of Nebraska-Lincoln, [email protected]
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications -- Department of English English, Department of 1982 Black Elk Speaks as Epic and Ritual Attempt to Reverse History Paul Olson University of Nebraska-Lincoln, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/englishfacpubs Part of the Comparative Literature Commons, English Language and Literature Commons, Indigenous Studies Commons, Modern Literature Commons, Other Religion Commons, and the Reading and Language Commons Olson, Paul, "Black Elk Speaks as Epic and Ritual Attempt to Reverse History" (1982). Faculty Publications -- Department of English. 159. http://digitalcommons.unl.edu/englishfacpubs/159 This Article is brought to you for free and open access by the English, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications -- Department of English by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. PAUL A. OLSON Black Elk Speaks as Epic and Ritual Attempt to Reverse History CONVENTIONAL CRITICISM of the epic in the Western world has described it as a mixed fiction in which the actions of the gods are to be read as allegory and the actions of the hero as history which teaches by example.1 The actions of the gods are not seen as "events" that occurred in the sky, outside the histori­ cal world; they are, rather, metaphors for forces operating in, or ideas giving meaning to, the history. Achilles, Aeneas, and Odysseus are said to ha ve actually walked the earth and done the deeds recounted when they appear in household or battle contexts; but the Venus who appears as messenger, goddess, temple figure, and guide is described as the planet, the force of passion, or the love that binds the elements.
    [Show full text]
  • To Black Elk Peak Or Thunder Peak, South Dakota
    Change Harney Peak (BGN 1906) (FID 1261770) to Black Elk Peak or Thunder Peak, South Dakota (Black Hills National Forest / Black Elk Wilderness) (Review Lists 419, 422) http://geonames.usgs.gov/apex/gazvector.getesrimap?p_lat=43.866&p_longi=-103.53132&fid=1261770 Two proposals have been submitted to change the name of Harney Peak, located in the Black Elk Wilderness of Black Hills National Forest in Pennington County in southwestern South Dakota. Harney Peak is the highest point not only in the State, but also east of the Rocky Mountains in North America. The summit has been labeled Harney Peak on Federal maps since 1896. The name was reportedly first applied to the summit in 1864 or 1865. A proposal to change the name of the summit to Black Elk Peak was submitted in October 2014 by Basil Brave Heart, an Oglala Lakota elder. Black Elk or Nicholas Black Elk (1863-1950) was a revered Oglala Lakota holy man. His life’s story became widely known after the publication of Black Elk Speaks by John G. Neihardt. This book contains Neihardt’s English translations of Black Elk’s autobiographical stories. In this book, Black Elk says that when he was nine years old, he was sick for twelve days, during which time he had a great vision. Part of this vision included travelling to the top of this summit which he described as the center of the world and about which he said: “round about beneath me was the whole hoop of the world. And while I stood there I saw more than I can tell and I understood more than I saw.” Later in life, he hiked to the top of the mountain with Neihardt.
    [Show full text]
  • The Sacred Tree : Black Elk, Colonialism and Lakota Catholicism
    The Sacred Tree: Black Elk, Colonialism and Lakota Catholicism Thesis Submitted to the College of Arts & Science of the University of Dayton In partial fulfillment of the requirements for the Master of Arts Degree in the Department of Religious Studies By Damian M. Costello University of Dayton Dayton, Ohio October 2003 Approved by: Faculty Advisor Faculty Reader Faculty Reader Chairperson TABLE OF CONTENTS CHAPTER I. Introduction..................................................................................................... 1 II. Missionaries and Colonialism........................................................................16 III. Anthropological Discrimination....................................................................41 IV. Western Systemization and Lakota Agency..................................................65 V. Black Elk’s Vision and Biblical Imagery.......................................................86 VI. Misinterpreting the Vision...................................................... 142 VII. Colonialism, the Holy Man, and Christianity............................................175 VIII. Postcolonialism, The End of Western Romanticism and One Black Elk ....................................................................................................................... 195 BIBLIOGRAPHY..........................................................................................................207 i ABSTRACT Black Elk, Oglala holy man and subject of the infamous book Black Elk Speaks, was also a convert to
    [Show full text]