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Martin Nizhoní Gollner-Marin IKCE WICASA Der Überlebenskampf Der Martin Nizhoní Gollner-Marin IKCE WICASA Der Überlebenskampf der Lakota und die Liebe zur Weisheit In Bewunderung und zum Gedächtnis gewidmet Anna Mae Aquash Dalai Lama Mahatma Ghandi Che Guevara Woody Guthrie Martin Luther King, Jr. Nelson Mandela Rigoberta Menchú Chico Mendes Vandana Shiva Arlen Siu ... und allen anderen, die sich gegen die Unterdrückung des Menschen und der Erde durch den Menschen erhoben haben. Für Wanbli und die Lakota-Nation Das Universum ist heilig. Vollkommener machen kannst du es nicht. Wenn du es zu verändern suchst, wirst du es zugrunde richten. Wenn du es festzuhalten versuchst, wirst du es verlieren. Tao Te King IKCE WICASA Der Überlebenskampf der Lakota und die Liebe zur Weisheit Inaugural-Dissertation zur Erlangung der Doktorwürde der Philosophischen Fakultäten der Albert-Ludwigs-Universität zu Freiburg i.Br. vorgelegt von Martin Gollner-Marin Echeverri aus Remscheid IKCE WICASA Der Überlebenskampf der Lakota und die Liebe zur Weisheit A. Einleitung 4 I. Der Begriff einer philosophischen Ethnologie 4 II. Die ethnische Identität der Lakota und die Frage nach dem Überleben 9 B. Die ethnische Identität der Lakota am Ende des 20. Jahrhunderts 15 I. Einführung 15 a) "A people without history is like wind on the buffalo grass." 15 1. Über Geschichtsbilder und Geschichtlichkeit 15 2. Die Geschichte der Lakota 19 b) Eine Briefmarke für Sitting Bull 34 1. Die Herausgabe der "Sitting Bull Stamp" 34 2. Sitting Bulls Verhältnis zum weißen Amerika 37 3. Das schizophrene Verhältnis der Amerikaner zu den Native Americans 38 4. Das perpetuierte Indianerstereotyp 39 5. Die propagierte Verschmelzung der Kulturen 40 II. Die Lakota und der weiße Mann 42 a) Ein Leben in zwei Welten 42 b) Rassismus und Diskriminierung 46 c) Lakota-Mentalität und Sozialverhalten (Fragmente) 60 1. Das Herz und die rechte Gehirnhälfte 61 2. "Indian Time" und die Evidenz der Koinzidenz 64 3. Ethnozentrik, relative Offenheit und kritisches Bewußtsein 66 4. (Non-)verbale Kommunikation 68 4.1. "Indian Humor", Klatsch und Geschichten 70 5. Die Solidaritätsgemeinschaft 75 5.1. Über die Gabe und die Gastfreundschaft 78 6. Zur Mann-Frau-Beziehung und den Verwandtschaftsbeziehungen 80 I d) Armut, Alkohol und Gewalt 84 1. Die verwaltete Armut 86 1.1. Ausbeutung und Arbeitslosigkeit 87 1.2. Armut und Krankheit 91 1.3. Armut als "ethnisches" Erkennungsmerkmal 94 1.4. "The Circle Banking Project" 98 2. Die zerstörerische Tradition des Alkohols 100 2.1. Theorien des "Indian Drinking" 101 2.2. Die Lakota und Mni wakan 104 3. Kindesmißhandlung 112 4. Eine Begegnung mit der indianischen Realität 114 e) Krieger mit Waffen 116 f) Die Besinnung auf die traditionelle Regierungsform 125 g) Die Erziehung der Lakota oder: Das Unbehagen in der fremden Kultur 132 1. Die traditionelle Erziehung als ideales Vorbild 132 2. Die Beharrlichkeit und Belebung der eigenen Sozialisation und Enkulturation 140 2.1. Zur informellen erzieherischen Tradition 140 2.2. Die Schulen der Lakota 149 2.3. Sprache, Denken, Weltanschauung 159 h) Die Lakota und das Schöne 163 1. Wacipi: Sie tanzen 172 III. Die Lakota und das Land 177 a) Die Lakota und die Natur 179 b) Die Lakota und Terra Mater 184 c) Die Lakota und ihr Territorium 187 1. Die reservierte Erde 187 2. Die heiligen Plätze 192 3. Der Kampf um die Black Hills 198 3.1. Das Herz des Lakota-Universums 198 3.2. Die Black Hills auf dem Rechtsweg 202 3.3. Die Unbezahlbarkeit tradierter Weltanschauung 207 IV. Die Lakota und die Transzendenz 209 a) Die Heilige Pfeife 212 1. Die Pfeife der Heiligen Büffelkalbjungfrau 212 2. Der Pfeifenweg und die universale Verwandtschaft 218 I b) Die heiligen Männer und die Zeremonien 222 1. Einführung 222 2. Die Heiligen Männer und Frauen 233 2.1. Sonny Larvie erzählt, wie er ein Heiliger Mann wurde 238 2.2. Notizen über Mato Wanbli alias Frank Fools Crow 242 2.3. Die Heiler der Seele 244 3. Wopila und Giveaway 246 4. Spirit Keeping und Memorial Feast 249 5. Zeremonielle Namensgebung und Hunka-Zeremonie 253 6. Die Schwitzhüttenzeremonie 257 7. Die Visionssuche 262 8. Yuwipi bei Madonna 267 9. Die indianische Hochzeit 271 10. Der Sonnentanz 275 10.1. Sidney Keith spricht: "Sacred Sun Dance Report '90" 275 10.2. Der Sonnentanz nach Sidney Keith 287 10.2.1. Der rituelle Ablauf des Tanzes 291 10.2.2. Der Kontakt zur übersinnlichen Welt 294 10.2.3. Im Gespräch mit Sidney Keith 296 10.3. Fools Crows Sonnentanz 298 10.3.1. Der Tanz im Jahr nach Fools Crows Tod 299 10.3.2. Mni tanka über den Tanz mit der Sonne 308 10.4. Die Erneuerung der Welt, die Wiedergeburt des Lebens 312 c) Die Exploitation indigener Spiritualität und der "Indianische Traum" 318 C. Schluß 326 Bibliographie 329 Anhang 339 I A. EINLEITUNG I. Der Begriff einer philosophischen Ethnologie "We are all sprung from a woman, although we are unlike in many things. (...) You are as you were made, and as you were made you can remain. We are just as we were made by the Great Spirit, and you can not change us (...) I do not believe that the Great Spirit Chief gave one kind of men the right to tell another kind of men what they must do."1 Chief Joseph Eine neue Kulturanthropologie weiß, daß die Wissenschaft vom Menschen von ihrer Geburt her ein Kind des Kolonialismus und Imperialismus ist2 (...) Sie weiß, daß es schwer, vielen Anthropologen vielleicht unmöglich ist, sich von Vorurteilen zu reinigen, ebenfalls, daß es in den geistigen Welten der kleinen Kulturen tatsächlich existierende Beziehungen und Erscheinungen gibt, die sich einer wissenschaftlichen Analyse verschliessen (...)"3 Karl H. Schlesier "'Help me, hurt me, Sociology' - 'Feed me, eat me, Anthropology'."4 Bruce Nauman Was ist der Mensch? Was ist seine Stellung im Kosmos? Dies sind die Fragen, die dieser 1 Council for Indian Education 1983:13. Chief Joseph war ein Häuptling der Wallamwatkin, einer Untergruppe der Chutepalu, die von Frankokanadiern den Namen Nez Percés erhielten. Sein eigentlicher, indianischer Name - er war von Missionaren erzogen worden - bedeutet "Thunder- traveling-over-the-mountains". Die zitierte wörtliche Rede richtete er 1877 an General Howard, der ihm befehlen wollte, aus dem angestammten Lebensraum in ein Reservat umzusiedeln; der Konflikt veranlaßte ihn dazu, seine Bibel zu zerreißen. Seine autobiographische Erzählung beginnt mit den Worten: "My friends, I have been asked to show you my heart. (...) I want the white people to understand my people. (...) What I have to say will come from my heart, and I will speak with a straight tongue. Ah-cum-kin-i-ma-me-hut (the Great Spirit) is looking at me, and will hear me." (Ebd.: 5,12-14; Capps 1979:165-168) Joseph starb 1904 im Colville-Reservat bei Washington, wo man ihn gefangenhielt, nach Angaben des Agenturarztes "an gebrochenem Herzen". (Dee Brown 1977:321, Capps 1979:183) Von den in Lapwai (Idaho) lebenden Nez Perce, eine Art indianische Enklave im eigenen Reservat, wird Chief Joseph bis heute in höchsten Ehren gehalten. 2 Siehe Leclerc, 1976, der die Möglichkeit erwägt, die (Kultur-)Anthropologie werde, da sie kaum geeignet sei, die Weltgesellschaft zu begreifen, und da sie von der Dritten Welt und ihren Nachbardisziplinen in Frage gestellt wird, "vielleicht der Soziologie, der Geschichte oder der Politischen Ökonomie ihren Platz überlassen müssen - möglicherweise aber auch einer neuen philosophischen Reiseliteratur". (Ebd.:9) Eine "neue" Ethnologie, die sich an ihre Ursprünge wiedererinnert, kam ihm nicht in den Sinn. Das in jüngerer Zeit assertorisch angekündigte Ende der Ethnologie verrät ein nicht dialektisches Denken bzw. ein sich polemisch äußerndes Wunschdenken. Nicht einmal ein Ende der anthropophagischen Phase der Völkerkundemuseen ist abzusehen. 3 1980:34. 4 Installation "Anthro/Socio", Kassel 1991, zit.n. Becker 1992:44. 1 Arbeit als letzte Fragen zugrundeliegen und in den Versuch münden, Ethnologie oder Kulturanthropologie auf eine andere, "neue" Weise zu betreiben, als es bisher in der Regel der Fall war. Warum eine "philosophische Ethnologie"? Philosophisch wäre sie insofern, als sie sich an die Philosophie, die Mutter der Wissenschaften, rückbindet und versucht, aus den weltanschaulichen Äußerungen der menschlichen Gruppen, die gegenwärtig als Ethnien bezeichnet werden, ihre Weltbilder oder Lebensphilosophien (deren Inhalt bisher hauptsächlich der Kategorie "Religion" zugeordnet worden ist) ins Licht zu rücken und dem westlichen Denken verständlich zu machen? Doch genügen nicht bereits die Ethnoscience, die Kognitive Anthropologie und andere Disziplinen zumindest terminologisch diesem Anspruch? Die Antwort muß nein lauten. Jene beiden grundlegenden Fragen stellt sich die philosophische Denkart, die die Philosophische Anthropologie hervorgebracht hat, und diese Denkart oder dieser Zugang ist der Völkerkunde m.E. (was wir in bezug auf die bisherige Rezeption der Kultur der Lakota-Indianer beispielhaft sehen werden) fremd geblieben; sie fragen nach dem Letzten in bezug auf den Menschen, nach seinem Sein und der Beziehung zwischen seinem Sein und seinem Dasein. Die zweite der beiden Fragen, die man auch mit der Konjunktion "und" verbinden könnte, reflektiert im besonderen auf die Weise des Existierens, die die ethische genannt wird, bzw. auf die (implizit angenommene) ethische Potentialität des (behaupteten) Menschentiers. Doch sie lautet nicht nur: Was soll seine Stellung im Kosmos sein?, weil sie allgemein nach dem (metaphysischen) Sinn des Seins des Menschen fragt. Die moderne Philosophische Anthropologie, die mit Schelers unvollendetem Text "Die Stellung des Menschen im Kosmos" sozusagen
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