Accounts of the Wounded Knee Massacre (1890S)
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ENROLLMENT CORRECTIONS-S. 2834 Resolved by the Senate (The House of Representatives Concurring), That in the Enrollment of the Bill (S
104 STAT. 5184 CONCURRENT RESOLUTIONS—OCT. 26, 1990 Whereas it is proper and timely for the Congress of the United States of America to acknowledge, on the occasion of the impend ing one hundredth anniversary of the event, the historic signifi cance of the Massacre at Wounded Knee Creek, to express its deep regret to the Sioux people and in particular to the descendants of the victims and survivors for this terrible tragedy, and to support the reconciliation efforts of the State of South Dakota and the Wounded Knee Survivors Association: Now, therefore, be it Resolved by the Senate (the House of Representatives concurring). That— (1) the Congress, on the occasion of the one hundredth anniversary of the Wounded Knee Massacre of December 29, 1890, hereby acknowledges the historical significance of this event as the last armed conflict of the Indian wars period resulting in the tragic death and injury of approximately 350- 375 Indian men, women, and children of Chief Big Foot's band of Minneconjou Sioux and hereby expresses its deep regret on behalf of the United States to the descendants of the victims and survivors and their respective tribal communities; (2) the Congress also hereby recognizes and commends the efforts of reconciliation initiated by the State of South Dakota and the Wounded Knee Survivors Association and expresses its support for the establishment of a suitable and appropriate Memorial to those who were so tragically slain at Wounded Knee which could inform the American public of the historic significance of the events at Wounded Knee and accurately portray the heroic and courageous campaign waged by the Sioux people to preserve and protect their lands and their way of life during this period; and (3) the Congress hereby expresses its commitment to acknowl edge and learn from our history, including the Wounded Knee Massacre, in order to provide a proper foundation for building an ever more humane, enlightened, and just society for the future. -
Vision and Identity in American Indian Photography
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Theses, Dissertations, and Student Creative Activity, School of Art, Art History and Design Art, Art History and Design, School of 5-2013 MANY WORLDS CONVERGE HERE: VISION AND IDENTITY IN AMERICAN INDIAN PHOTOGRAPHY Alicia L. Harris University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/artstudents Part of the American Art and Architecture Commons, Contemporary Art Commons, Fine Arts Commons, Indigenous Studies Commons, Oral History Commons, Photography Commons, Theory and Criticism Commons, and the United States History Commons Harris, Alicia L., "MANY WORLDS CONVERGE HERE: VISION AND IDENTITY IN AMERICAN INDIAN PHOTOGRAPHY" (2013). Theses, Dissertations, and Student Creative Activity, School of Art, Art History and Design. 37. https://digitalcommons.unl.edu/artstudents/37 This Article is brought to you for free and open access by the Art, Art History and Design, School of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Theses, Dissertations, and Student Creative Activity, School of Art, Art History and Design by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. MANY WORLDS CONVERGE HERE: VISION AND IDENTITY IN AMERICAN INDIAN PHOTOGRAPHY by Alicia L. Harris A THESIS Presented to the Faculty of The Graduate College of the University of Nebraska In Partial fulfillment of Requirements For The Degree of Master of Arts Major: Art History Under the Supervision of Professor Wendy Katz Lincoln, Nebraska May, 2013 MANY WORLDS CONVERGE HERE: VISION AND IDENTITY IN INDIAN PHOTOGRAPHY Alicia L. Harris, M.A. University of Nebraska, 2013 Adviser: Wendy Katz Photographs of Native Americans taken by Frank A. -
Afraid of Bear to Zuni: Surnames in English of Native American Origin Found Within
RAYNOR MEMORIAL LIBRARIES Indian origin names, were eventually shortened to one-word names, making a few indistinguishable from names of non-Indian origin. Name Categories: Personal and family names of Indian origin contrast markedly with names of non-Indian Afraid of Bear to Zuni: Surnames in origin. English of Native American Origin 1. Personal and family names from found within Marquette University Christian saints (e.g. Juan, Johnson): Archival Collections natives- rare; non-natives- common 2. Family names from jobs (e.g. Oftentimes names of Native Miller): natives- rare; non-natives- American origin are based on objects common with descriptive adjectives. The 3. Family names from places (e.g. following list, which is not Rivera): natives- rare; non-native- comprehensive, comprises common approximately 1,000 name variations in 4. Personal and family names from English found within the Marquette achievements, attributes, or incidents University archival collections. The relating to the person or an ancestor names originate from over 50 tribes (e.g. Shot with two arrows): natives- based in 15 states and Canada. Tribal yes; non-natives- yes affiliations and place of residence are 5. Personal and family names from noted. their clan or totem (e.g. White bear): natives- yes; non-natives- no History: In ancient times it was 6. Personal or family names from customary for children to be named at dreams and visions of the person or birth with a name relating to an animal an ancestor (e.g. Black elk): natives- or physical phenominon. Later males in yes; non-natives- no particular received names noting personal achievements, special Tribes/ Ethnic Groups: Names encounters, inspirations from dreams, or are expressed according to the following physical handicaps. -
Garland and the Indians Owen J
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of New Mexico New Mexico Quarterly Volume 34 | Issue 3 Article 5 1964 Garland and the Indians Owen J. Reamer Follow this and additional works at: https://digitalrepository.unm.edu/nmq Recommended Citation Reamer, Owen J.. "Garland and the Indians." New Mexico Quarterly 34, 3 (1964). https://digitalrepository.unm.edu/nmq/vol34/iss3/ 5 This Contents is brought to you for free and open access by the University of New Mexico Press at UNM Digital Repository. It has been accepted for inclusion in New Mexico Quarterly by an authorized editor of UNM Digital Repository. For more information, please contact [email protected]. Reamer: Garland and the Indians 257 Owen J. Reamer GARLAND AND THE INDIANS, In his long and prolific career as a professional write, Hamlin Gar land handled a wealth of subject matter and tried to achieve success in many genres. One area of his writing has received too little atten tion-his work with the American Indian.! Garland's interest in, the Indian, was only one strand in the rich weave of a dynamic, enthusi astic personality, but his work with this material reveals the man and also his eventual mastery of a clear, effortless narrative. prose style, the style of his better known "Border" series.' I. The sympathetic attitude toward the red man which Garland dis plays in his Indian stories is curious even at first glance because it is not what one expects to find in a man who prided himself as being the son of true pioneers. -
HUNDREDTH ANNIVERSARY COMMEMORATION [S Con. Res. 153]
CONCURRENT RESOLUTIONS—OCT. 25,1990 104 STAT. 5183 violence reveals that violent tendencies may be passed on from one generation to the next; Whereas witnessing an aggressive parent as a role model may communicate to children that violence is an acceptable tool for resolving marital conflict; and Wheregis few States have recognized the interrelated natui-e of child custody and battering and have enacted legislation that allows or requires courts to consider evidence of physical abuse of a spouse in child custody cases: Now, therefore, be it Resolved by the House of Representatives (the Senate concurring), SECTION 1. It is the sense of the Congress that, for purposes of determining child custody, credible evidence of physical abuse of a spouse should create a statutory presumption that it is detrimental to the child to be placed in the custody of the abusive spouse. SEC. 2. This resolution is not intended to encourage States to prohibit supervised visitation. Agreed to October 25, 1990. WOUNDED KNEE CREEK MASSACRE—ONE- oct. 25.1990 HUNDREDTH ANNIVERSARY COMMEMORATION [s con. Res. 153] Whereas, in order to promote racial harmony and cultural under standing, the Grovernor of the State of South Dakota has declared that 1990 is a Year of Reconciliation between the citizens of the State of South Dakota and the member bands of the Great Sioux Nation; Whereas the Sioux people who are descendants of the victims and survivors of the Wounded Knee Massacre have been striving to reconcile and, in a culturally appropriate manner, to bring to an end -
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. -
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. -
Massacre on the Plains: a Better Way to Conceptualize
MASSACRE ON THE PLAINS: A BETTER WAY TO CONCEPTUALIZE GENOCIDE ON AMERICAN SOIL by KEATON J KELL A THESIS Presented to the Conflict and Dispute Resolution Program and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Science June 2017 THESIS APPROVAL PAGE Student: Keaton J Kell Title: Massacre on the Plains: A Better Way to Conceptualize Genocide on American Soil This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Science degree in the Conflict and Dispute Resolution Program by: Michael Moffitt Chair Keith Eddins Core Member and Scott L. Pratt Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School Degree awarded June 2017 ii © 2017 Keaton J Kell iii THESIS ABSTRACT Keaton J Kell Master of Science Conflict and Dispute Resolution Program June 2017 Title: Massacre on the Plains: A Better Way to Conceptualize Genocide on American Soil This thesis examines the massacres of the Plains Indian Wars in the United States (1851-1890) and how they relate to contemporary theories of genocide. By using the Plains Indian Wars as a case study, a critique can be made of theories which inform predictive models and genocide policy. This thesis analyzes newspaper articles, histories, congressional investigations, presidential speeches, and administrative policies surrounding the four primary massacres perpetrated by the United States during this time. An ideology of racial superiority and fears of insecurity, impurity, and insurgency drove the actions of the white settler-colonialists and their military counterparts. -
Crushing the Native Americans
Crushing the Native Americans • 1867--250,000 Indians in western U.S. – displaced Eastern Indians – Native Plains Indians • By the 1880s – most Indians on reservations – California Indians decimated by disease • By the 1890s Indian cultures crumble Essential Questions 1) What motivated Americans from the east to move westward? 2) How did American expansion westward affect the American Indians? 3) How was American “identity” forged through westward expansion? Which picture best represents America? What affects our perception of American identity? Life of the Plains Indians: Political Organization • Plains Indians nomadic, hunt buffalo – skilled horsemen – tribes develop warrior class – wars limited to skirmishes, "counting coups" • Tribal bands governed by chief and council • Loose organization confounds federal policy Life of the Plains Indians: Social Organization • Sexual division of labor – men hunt, trade, supervise ceremonial activities, clear ground for planting – women responsible for child rearing, art, camp work, gardening, food preparation • Equal gender status common – kinship often matrilineal – women often manage family property Misconceptions / Truths of Native Americans Misconceptions Truths • Not all speak the same • Most did believe land belonged language or have the same to no one (no private property) traditions • Reservation lands were • Not all live on reservations continually taken away by the • Tribes were not always government unified • Many relied on hunting as a • Most tribes were not hostile way of life (buffalo) • Most tribes put a larger stake on honor rather than wealth Culture of White Settlers • Most do believe in private property • A strong emphasis on material wealth (money) • Few rely on hunting as a way of life; most rely on farming • Many speak the same language and have a similar culture What is important about the culture of white settlers in comparison to the culture of the American Indians? What does it mean to be civilized? “We did not ask you white men to come here. -
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. -
About Native Americans: Cultures
CK_5_TH_HG_P231_324.QXD 2/13/06 1:56 PM Page 300 III. Native Americans: Cultures and Conflicts At a Glance The most important ideas for you are: ◗ Over time, the native people of the Great Basin, Plateau, and Plains cul- ture regions had developed cultures that were adapted to the environ- ment and shared similar cultural traits and characteristics. ◗ The coming of European Americans changed the way of life of the Native Americans. ◗ The federal government established the Bureau of Indian Affairs in 1824 to “safeguard” the well-being of Native Americans. ◗ From the 1860s to 1934, the Bureau of Indian Affairs forced Native Americans onto reservations, broke up tribal holdings, and attempted to impose a policy of assimilation. ◗ Between the 1850s and 1890, the army, settlers, miners, and ranchers fought a series of battles with the Native Americans that became known as the Plains Wars. What Teachers Need to Know Background Anthropologists have categorized Native American peoples into culture regions in order to study and understand them. A culture region is a geograph- ic area in which different groups have adapted to their physical surroundings in similar ways, and share similar cultural traits and characteristics, such as language, beliefs, customs, laws, dress, and housing. However, even within cul- ture regions, groups still retain certain individual group characteristics. For the purpose of presenting information to your students, the diversity of the groups within areas is not discussed. For the most part, the emphasis in this lesson is on generalizations that apply to large numbers of peoples and nations within a culture region. -
Surnames in Bureau of Catholic Indian
RAYNOR MEMORIAL LIBRARIES Montana (MT): Boxes 13-19 (4,928 entries from 11 of 11 schools) New Mexico (NM): Boxes 19-22 (1,603 entries from 6 of 8 schools) North Dakota (ND): Boxes 22-23 (521 entries from 4 of 4 schools) Oklahoma (OK): Boxes 23-26 (3,061 entries from 19 of 20 schools) Oregon (OR): Box 26 (90 entries from 2 of - schools) South Dakota (SD): Boxes 26-29 (2,917 entries from Bureau of Catholic Indian Missions Records 4 of 4 schools) Series 2-1 School Records Washington (WA): Boxes 30-31 (1,251 entries from 5 of - schools) SURNAME MASTER INDEX Wisconsin (WI): Boxes 31-37 (2,365 entries from 8 Over 25,000 surname entries from the BCIM series 2-1 school of 8 schools) attendance records in 15 states, 1890s-1970s Wyoming (WY): Boxes 37-38 (361 entries from 1 of Last updated April 1, 2015 1 school) INTRODUCTION|A|B|C|D|E|F|G|H|I|J|K|L|M|N|O|P|Q|R|S|T|U| Tribes/ Ethnic Groups V|W|X|Y|Z Library of Congress subject headings supplemented by terms from Ethnologue (an online global language database) plus “Unidentified” and “Non-Native.” INTRODUCTION This alphabetized list of surnames includes all Achomawi (5 entries); used for = Pitt River; related spelling vartiations, the tribes/ethnicities noted, the states broad term also used = California where the schools were located, and box numbers of the Acoma (16 entries); related broad term also used = original records. Each entry provides a distinct surname Pueblo variation with one associated tribe/ethnicity, state, and box Apache (464 entries) number, which is repeated as needed for surname Arapaho (281 entries); used for = Arapahoe combinations with multiple spelling variations, ethnic Arikara (18 entries) associations and/or box numbers.