DOCSLIB.ORG

Highlights from the Holiness of Nicholas William Black Elk, Sr., 1866 - 1950

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Highlights from the Holiness of Nicholas William Black Elk, Sr., 1866 - 1950 Highlights from the Holiness of Nicholas William Black Elk, Sr., 1866 - 1950 As a youth, Black Elk received a great vision to serve the Great Spirit. He became a great healer among the Lakota people, but called to serve more, he embraced baptism and Jesus as his savior, which he saw as fulfilling their way of life. Over 400 native people heeded his call to baptism, and since then, his life inspired the emergence of inculturated Native American Catholicism with native ceremonies in Christian context. All pictures in South Dakota, left to right, top to bottom: 1. Age ca. 42, ca. 1908: Black Elk prayed the rosary and taught his daughter Lucy Looks Twice to do likewise. She said that her father prayed it often and also held it when praying with his pipe [BCIM 00559J. 2. Age 42, 1908: He celebrated life with good humor and dance (wearing bustle). Roundup at Interior; Ralph R. Doubleday, photographer [SPM 0029J. 3. Age 45,1911: Among fellow catechists, Black Elk showed his Lakota pride and wore moccasins with his suit and tie (center), Catholic Sioux Congress at Holy Rosary Mission, Pine Ridge [BCIM 00669J. 4. Age 70, 1936: Black Elk (with book) wore glasses to study Scripture. Mass at St. Elizabeth Church, Oglala; Jesuit Father Joseph A. Zimmerman, photographer [BCIM 00657J. 5. Age 61 or 62, 1927 or 1928: He taught the "Two Roads" picture catechism with the Good Red Road ofJesus and the Black Road of Difficulties. Broken Nose cabin, Pine Ridge Reservation; Jesuit Father Eugene Buechel, photographer [SFM ITS 00042J. 6. Age 71, 1937: Black Elk taught Lakota ways to tourists. Duhamel Indian Pageant, Black Hills; W. Ben Hunt, photographer [WBH BCIM 01287]. 7. After he passed, 1970s: His son Ben Black Elk prayed with his pipe at his grave. His daughter Lucy believed her father was born in 1866, as stated on his baptismal record. St. Agnes Church cemetery, Manderson; Jesuit Father Paul B. Steinmetz, photographer [HRM-RCIS 02141]. Courtesy Marquette University Archives. Born into a great lineage of traditional healers, Black Elk was favored by a great vision, in which he was atop Harney Peak in the Black Hills. While still very young, he too became a healer and his continued a lifelong quest to better know and serve the Great Spirit. Soon, he noticed Christianity. In 1885, he signed a native petition urging the Pope to declare Kateri Tekakwitha a saint in heaven. During the next three years, he traveled to Europe with Wild West shows and saw Christianity in action. He returned home to the South Dakota Pine Ridge Indian Reservation, and while participating in the Ghost Dance, he had visions of Jesus and was wounded in the 1890 Wounded Knee massacre. In 1904, while praying for a boy's healing, he met a Jesuit who invited him to study Christianity. He did so, and was th baptized Nicholas William during the "Moon of Popping Trees" on December 6 , the Feast of St. Nicholas. Thereafter, he followed St. Nick as his Christian model of charity and generosity, which resonated with Lakota values and his role as a healer. Believing that the Great Spirit led him to greater service through Jesus, he became an authentic Christian who seamlessly intertwined and followed Lakota and Catholic teachings with peace, love, and harmony for all creation. He regularly prayed with his rosary and pipe and participated in mass and Lakota ceremonies. In 1907, the Jesuits appointed him a catechist (teacher of Christian faith) because of his enthusiasm and excellent memory for learning Scripture and church teachings in Lakota. Like St. Paul, he traveled widely, preached and told stories, and wrote pastoral letters with Bible verses on good Christian living, which Lakota newspapers distributed. Oftentimes, he taught the faith by narrating the "Two Roads" picture catechism, which featured colorful graphics of the "Good Red Road of Jesus" and the "Black Road of Difficulties." From 1927 to 1946, he used this background to narrate demonstrations on traditional Lakota life and ceremonies for Black Hills tourists. John G. Neihardt and Joseph Epes Brown provided glimpses of his life and advocacy in Biack Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux and The Sacred Pipe: Black Elk's Account of the Sacred Rites of the Oglala Sioux. However, the full life story Black Elk envisioned did not materialize until after his daughter Lucy Looks Twice requested Michael F. Steltenkamp to do so, which culminated in Black Elk: Holy Man of the Oglala and Nicholas Black Elk: Medicine Man, Missionary, Mystic. Just before he passed on August 17,1950, Black Elk predicted that God, in his mercy, would show a sign in the sky. Although out-of-season, aurora borealis danced with unprecedented brilliance in the night sky, both overhead at his wake at St. Agnes Church and around the world. More Information A Retreat with Black Elk: Living in the Sacred Hoop by Marie Therese Archambault, Cincinnati, Ohio: Franciscan Media, 1998. Black Elk: Holy Man of the Oglala by Michael F. Steltenkamp, University of Oklahoma Press, 1994; his "Catholic" years, 1904-1950, first alerted today's readers about his life as a catechist. Biack Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, The Premier Edition, by Nicholas W. Black Elk; edited by John G. Nelhardt and Raymond J. DeMallie, Albany, New York: SUNY Press, 2008. Catholic Ladder Pictorial Catechisms, Marquette University e-Archives: http://www.marquette.edu(library(archives(earchives atoz.shtml; 1. Click on "In the Spotlight"; 2. Select issue, "Jan. 2009-Catholic Ladders Pictorial Catechisms." Nicholas Black Elk: Medicine Man, Missionary, Mystic by Michael F. Steltenkamp, University of Oklahoma Press, 2009; the principal source for this essay with Black Elk family interviews and perspective. Pictures of Nicholas Black Elk, Marquette University e-Archives: http://www.marquette.edu(library(archives(earchivesatoz.shtml;1.Click on any collection; 2. Click "Advanced Search"; 3. Enter keywords "Black Elk"; 4. Under "Searching collections," add "Bureau of Catholic Indian Missions," Holy Rosary Mission - Red Cloud Indian School," and "In the Spotlight"; and 5. Click "Search." Mark G. Thiel, Archivist, Marquette University, 11(2015 rev. RAYNOR MEMORIAL LIBRARIES MARQUETTEII UNIVERSITY "Wichayunini Wahokul)wichakhiya," A Letter by Black Elk in lapi Oaye Bureau ofCatholic Indian Missions Records, Series 14-1 Collected Publications A letter to the Dakota-Lakota people published in lapi Oaye, Presbyterian Mission, Yankton Indian Reservation, Greenwood, Dakota Territory, Vol. 14, no. 2 (February 1885): I; published online by the Minnesota Digital Library: hltp:!/rcflccl ions. mndi!.!ital.omicdnlircf"i'collection/p 16022coI12/id/1346 7. lapi Oaye (lyapi O'aye): !tho iyapi waDzi onah'ut] chiyit] kta wachit], cha he'ut] wowapi chiC'u welo. Taku wat]zi awachamit] yut]khat] he 'ut] hephe yelo. Hekta makl;a akat] wo'ophe ki Ie ichage cit] hehat] Wakhat]that]ka oyate ki taku wat]zi iwahowichaye k'ut] he weksuya. Yut]khat] makha ki nahuDhut]zahat], YUDkhat] he Wak:l;at]that]ka oyate makha akaD uQ pi ki wichayunini wahokut]wichakhiya sececha wala. Nakut] wicahpi wat]zigzi thokeca wat]'ut]yat]kapi ,yut]khaD he nakut] waDzi wala. Nakut] thate wat]zigzi thehika wat]'ut]yat]ka pi yut]khat] he nakut] wat]zi wala. Hehat]l nakut] makha ki bleblecahat] chat]khe lehat]l maya ota, yut]khat] he wat]zi wala. Hehat]l wichasa ki ota oyate thokeca iyapi. He nakut] wat]zi wala. Hehat]l nakut] hehat] wit]yat] ki tuweni zaniya chit]cathut] sni, yunkhat] he nakut] wat]zi wala. Yut]khat] he'ut] mitakuyepi wowapi ki Ie tona walakapi ki nitakuyepi tona wo'ophe awachit] sni ki hena Wakhat]that]ka wichasa wichayunini wahokut]wichakhiya sececha, iyechel nitakuyepi ki wo'ophe ki lila ecut] wichkhiya pi iyecheca wala. Wana makl;a akat] wicho'ichage ki khiyela sececha wala, cha he'ut] hephelo. Black Elk, He Ie iyaksapa. Word Carrier: Please allow me to share a word with you, that is why I write this to you. There is something that I am thinking about, that is why I say this. Way back when this teaching (law) was growing, God told the people about something that I remember. This is when the earth shook and God taught the people on earth by disturbing (their lives). [ believe this to be so. Also we saw a star here and there differently. I saw this as another one. We also have seen a strong wind and experienced it in a terrible way. I consider this as another one. Then the earth broke into pieces so there were a lot ofcliffs that developed. J consider this another one. Then many people spoke different languages. I consider this another one. Then for a while women did not have good pregnancies. I consider this another one. And that is why, my relatives, those of you who see this book (Bible) whose relatives do not abide by these laws God taught the people on earth by disturbing (their lives). In the same manner, it is necessary to have the people follow the laws closely. Life on earth is very close now (the end) I believe, and that is why. Black Elk, He Ie iyaksapa [He this he gives counsel on (preaches on)]. Translated by Deacon Ben Black Bear, Jr., SI. Francis, Rosebud Indian Reservation, South Dakota, October 2015; requested by the Marquette University Archives. RA YNOR MEMORIAL LIBRARIES lit MARQUETTE UNIVERSITY A Letter by Black Elk Bureau ofCatholic Indian Missions Records Series J -1 Correspondence Nicholas Black Elk (Oglala), Manderson, Pine Ridge Reservation, South Dakota, to Reverend William H.
Load more

Recommended publications
  • Heavy Metals in Traditionally Used Fruits Among the Lakota Joanita M
    South Dakota State University Open PRAIRIE: Open Public Research Access Institutional Repository and Information Exchange Theses and Dissertations 2013 Heavy Metals in Traditionally Used Fruits Among the Lakota Joanita M. Kant South Dakota State University Follow this and additional works at: https://openprairie.sdstate.edu/etd Recommended Citation Kant, Joanita M., "Heavy Metals in Traditionally Used Fruits Among the Lakota" (2013). Theses and Dissertations. 1448. https://openprairie.sdstate.edu/etd/1448 This Dissertation - Open Access is brought to you for free and open access by Open PRAIRIE: Open Public Research Access Institutional Repository and Information Exchange. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Open PRAIRIE: Open Public Research Access Institutional Repository and Information Exchange. For more information, please contact [email protected]. HEAVY METALS IN TRADITIONALLY USED FRUITS AMONG THE LAKOTA BY JOANITA KANT A dissertation submitted in partial fulfillment of the requirements for the Doctor of Philosophy Major in Biological Sciences Specialization in Plant Science South Dakota State University 2013 ii HEAVY METALS IN TRADITIONALLY USED FRUITS AMONG THE LAKOTA This dissertation is approved as a creditable and independent investigation by a candidate for the Doctor of Philosophy in Biological Sciences with Plant Science Specialization degree and is acceptable for meeting the dissertation requirements for this degree. Acceptance of this does not imply that the conclusions reached by the candidate are necessarily the conclusions of the major department. ________________________________________ Bruce W. Berdanier, Ph. D., P. E. Date Co-Dissertation Advisor Department of Civil & Environmental Engineering ________________________________________ Gary E. Larson, Ph.
    [Show full text]
  • 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]
  • What Sort of Indian Will Show the Way? Colonization, Mediation, and Interpretation in the Sun Dance Contact Zone
    WHAT SORT OF INDIAN WILL SHOW THE WAY? COLONIZATION, MEDIATION, AND INTERPRETATION IN THE SUN DANCE CONTACT ZONE DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Sandra Garner, B.A., M.A. Graduate Program in Comparative Studies The Ohio State University 2010 Dissertation Committee: Lindsay Jones, Advisor Maurice Stevens Richard Shiels Copyright by Sandra Garner 2010 ABSTRACT This research project focuses on the Sun Dance, an Indigenous ritual particularly associated with Siouan people, as a site of cultural expression where multiple, often conflicting concerns, compete for hegemonic dominance. Since European contact the Sun Dance has been variously practiced, suppressed, reclaimed, revitalized, and transformed. It has also evoked strong sentiments both from those that sought to eradicate its practices as well as those who have sought its continuance. In spite of a period of intense colonial repression, during the last three decades the Siouan form of the Sun Dance has become one of the most widely practiced religious rituals from Indigenous North America and the number of Sun Dances held and the numbers of people participating has grown significantly. How has the Sun Dance ritual endured in spite of a lengthy history of repression? What is it about the Sun Dance that evokes such powerful sentiments? And, how do we account for the growth of the Sun Dance. I argue that the current growth and practice of the Sun Dance must be considered within the context of colonialism; a central focus of this dissertation. I identify the complex and messy ways that individuals mediate the inequitable power relations that shape colonialist interactions, as well as the way they interpret these social spaces.
    [Show full text]
  • Dreams and Dust in the Black Hills: Race, Place, and National Identity in America's "Land of Promise" Elaine Marie Nelson
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 8-19-2011 Dreams and Dust in the Black Hills: Race, Place, and National Identity in America's "Land of Promise" Elaine Marie Nelson Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Part of the History Commons Recommended Citation Nelson, Elaine Marie. "Dreams and Dust in the Black Hills: Race, Place, and National Identity in America's "Land of Promise"." (2011). https://digitalrepository.unm.edu/hist_etds/58 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. i ii ©2011, Elaine Marie Nelson iii DEDICATION I wish to dedicate this to my parents—and their parents—for instilling in me a deep affection for family, tradition, history, and home. iv ACKNOWLEDGMENTS I do not remember our first family vacation. My sisters and I were so used to packing up and hitting the road in the family station wagon (later a minivan), that our childhood trips blur together. Oftentimes we visited our paternal grandparents in Sidney, Nebraska, or our maternal grandparents in Lincoln, Nebraska. But on special occasions we would take lengthy road trips that ended with destinations in the Appalachian Mountains, the Gulf of Mexico, Yellowstone National Park, and Myrtle Beach. As an ―East River‖ South Dakotan, driving six hours west to visit the Black Hills was hardly as exciting as going to the beach.
    [Show full text]
  • CONVERTING the ROSEBUD SICANGU LAKOTA CATHOLICISM in the LATE NINETEENTH and EARLY TWENTIETH CENTURIES Harvey Markowitz Washington and Lee University
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Great Plains Quarterly Great Plains Studies, Center for Winter 2012 CONVERTING THE ROSEBUD SICANGU LAKOTA CATHOLICISM IN THE LATE NINETEENTH AND EARLY TWENTIETH CENTURIES Harvey Markowitz Washington and Lee University Follow this and additional works at: http://digitalcommons.unl.edu/greatplainsquarterly Part of the American Studies Commons, Cultural History Commons, and the United States History Commons Markowitz, Harvey, "CONVERTING THE ROSEBUD SICANGU LAKOTA CATHOLICISM IN THE LATE NINETEENTH AND EARLY TWENTIETH CENTURIES" (2012). Great Plains Quarterly. 2755. http://digitalcommons.unl.edu/greatplainsquarterly/2755 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 Quarterly by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. CONVERTING THE ROSEBUD SICANGU LAKOTA CATHOLICISM IN THE LATE NINETEENTH AND EARLY TWENTIETH CENTURIES HARVEY MARKOWITZ Following the Civil War, the United States Bureau successfully petitioned leaders of main­ government undertook a massive reform of line denominations, including members of its Indian policy, replacing the antebellum America's Catholic Church hierarchy, to enlist goal of permanently segregating Indian and personnel to educate Indians in the manners white populations with that of "civilizing and and customs of "Christian citizenship." Christianizing"
    [Show full text]
  • RENEGADES the Second Battle of Wounded Knee
    RENEGADES The Second Battle Of Wounded Knee Susan L.M. Huck is a graduate of Syra­ and a few lesser pranks. But Justice cuse University , with advanced degrees Department lawyers are not likely to from the University of Michigan and prosecute "vigorously" any of the official Clark University. _ _ ....._ --_ charges. Dr. Huck has taught You see, Russell Means is different. He as a university pro­ is a radical leader, one of those who fessor of both geog­ declared themselves an independent na­ raphy and sociol­ tion at Wounded Knee. He is one of those ogy, lectured before Establishment-supported, Establishment­ academic audiences protected, plastic revolutionaries who can on four contin ents, get away with anything. acted asadvisor to one of the world's lead­ The organization he belongs to, the ing encyclopedias, and is a Contributing so-called "American Indian Movement" Editor to The Review Of The News. hereinafter known as A.LM., has received at least $400,000 in grants from the • SAY , all you citizens out there, federal Office of Economic Opportunity, wouldn't you like a free trip to Washing­ and at least $300,000 from the churches ton to meet with White House officials of the United States, as well as from the and tell them what's bothering you? World Council of Churches. And when Wouldn't you like to be invited into the A.LM. whistles for the press, the press White House to discuss, let us say, the moves in its heavy artillery and proceeds way the federal government has increas­ to make Means and his Hollywooden ingly distorted and ignored the clear Indians with warpaint by Avon into meaning of the Constitution of the Noble Savagesand martyrs to a Cause.
    [Show full text]
  • Das Rätsel Der Giveaways. Wirtschaftliches Handeln Auf Der Grundlage Von Kosmologie Und Personenkonzept Bei Den Nordamerikanischen Lakota
    Das Rätsel der Giveaways. Wirtschaftliches Handeln auf der Grundlage von Kosmologie und Personenkonzept bei den nordamerikanischen Lakota. Viktoria Krause Hausarbeit zur Erlangung des akademischen Grades einer Magistra Artium (M.A.) Erstgutachter: Prof. Dr. Hardenberg Tübingen, 14. Januar 2014 Eberhard-Karls-Universität Tübingen Philosophische Fakultät Fachbereich Asien-Orient-Wissenschaften Abteilung für Ethnologie INHALTSVERZEICHNIS 1 Einleitung 4 1.1 Forschungfrage und Methodik 6 1.2 Quellenlage und Forschungsstand 8 1.3 Erläuterung der Begrifflichkeiten 10 1.3.1 Lakota, Sioux und Indianer 10 1.3.2 Band, Lineage und Tribe 11 2 Lakota – Gesellschaft im Umbruch und Aufbruch 14 2.1 Historischer Überblick 14 2.2 Kolonialisierungspolitik: „Making the modern individual“ 15 2.3 Die Lakota in der Gegenwart 17 2.4 Zwischenfazit: Relevante Erkenntnisse 20 3 Konzept der Person und wirtschaftliches Handeln 21 3.1 Theoretische Annäherung an das Thema ‚Person’ 21 3.1.1 Entwicklung des Personenbegriffs in europäischem Denken 21 3.1.2 Die Person und das Selbst in der Ethnologie 23 3.1.3 Das Individuum und die relationale Person 25 3.2 Wirtschaftstheorie und Personenkonzept 27 3.2.1 Formalismus vs. Substantivismus und die Frage nach der Person 27 3.2.2 Gabentausch als soziale und kosmologische Dimension wirtschaftlichen Handelns 31 3.2.3 Potlatsch – eine besondere Form des Gabentauschs 34 3.2.4 Das Giveaway – ein Potlatsch? 36 4 Die Giveaways der Lakota 37 4.1 Ablauf von Giveaways 37 4.2 Kontext der Giveaways – Die Sieben Heiligen Rituale 39 5 Das
    [Show full text]
  • Wounded Knee Gli Indiani Alla Riscossa
    Angelo Quattrocchi WOUNDED KNEE GLI INDIANI ALLA RISCOSSA A Beverly Axelrod e Ellie Korngold con amore . Ci fu una guerra E tutto il mio popolo venne A lungo, a lungo resistemmo E il mondo ci stava a guardare Abbiamo vinto. Il tamburo ancora batte Noi siamo una cosa sola…* *Scritto a calce sulle pareti della chiesa cattolica, occupata dagli indiani della libera nazione di Wounded Knee, da un guerriero lakota il 10 marzo 1973 Nell'anno 1890 una religione messianica si diffuLse' atrna tgelif iandtitano i degli Stati Uniti superstiti dei genocidi compiuti dall'inizio della colonizzazione e, nell'ultimo secolo, depredati di tutto - delle terre, dei mezzi di sostentamento, dei cavalli. Nella prossima primavera - si diceva - sarebbe venuto un nuovo mondo, senza uomini bianchi, in cui gli indiani avrebbero potuto vivere liberi come in passato, i bisonti avrebbero pascolato numerosi e i morti sarebbero tornati in vita. Gli indiani danzarono allora la ghost dance (danza degli spet - tri) per propiziare l'entrata nel nuovo mondo. Nelle terre dei Lakota * tutte le tribù danzavano. Le autorità si impensierirono, si impaurirono, fecero intervenire l'e - sercito. Cominciarono gli arresti. Il 15 dicembre la polizia indiana andò ad arrestare il temutissimo Toro Seduto, e lo uccise. Il 28 dicembre una banda di Minneconjou, guidata da Piede Grosso, malato di polmonite, si stava spostando per cercare di raggiungere Pine Ridge e mettersi sotto la protezione dell'ultimo grande capo lakota, Nuvola Rossa. Fu raggiunta da quattro squadroni del 7° reg - gimento di cavalleria e costretta a piazzare le tende presso il torren - te Wounded Knee, dove si trovava l'accampamento militare.
    [Show full text]
  • The Anatomy of a Lakota Shooting: Crow Dog and Spotted Tail, 1879-1881
    Copyright © 1998 by the South Dakota State Historical Society. All Rights Reserved. The Anatomy of a Lakota Shooting: Crow Dog and Spotted Tail, 1879-1881 Richmond L, Clow When Spotted Tail, a leader of the Brule band of Lako- ta (Sioux) Indians, died on 5 August 1881 from a gunshot wound to the chest, his tribesman and political rival Crow Dog admitted firing the fatal bullet.^ In accordance with Lakota tradition, Crow Dog paid restitution to the victim's family, a punishment designed to end the dispute and return peace to the community. Despite the fact that Crow Dog had satisfied tribal custom, those outside Lakota soci- ety called Spotted Tail's death "a cold-blooded political assassination" and called for his trial in the ccjurts of the United States,^ This interpretation of Spotted Tail as a blameless victim has survived over time, but closer scruti- ny of the state of affairs between the two men at this crit- ical juncture in Lakota history reveals that Spotted Tail had violated Lakota codes of honor and pushed the boundaries of tradition to the breaking point, contributing to his own demise. Both Spotted Tail and Crow Dog were descended from leaders of the Bailé, or Sichangu, Lakota, whose political 1. Throughout thi.s article, the English translations of Lakota proper names will he used The English spelling of Spotted Tail's Lakota name is Sime Gleska, while thai of Crow Dog is Kangi Sunka. "Brule" derives from the French translation of [he Lakou "Sichangu." 2. George E. Hyde, Spotted Tail's Folk: A History of the Brule Sioi*x (Norman: Universi- ty of Oklahoma Press, 1974), p.
    [Show full text]
  • Nickens, Paul, Literature Review of Lakota Historic, Cultural, And
    UNITED STATES OF AMERICA NUCLEAR REGULATORY COMMISSION ATOMIC SAFETY AND LICENSING BOARD In the Matter of Docket No. 40-9075-MLA POWERTECH USA, INC. ASLBP No. 10-898-02-MLA-BD01 (Dewey-Burdock In Situ Uranium Recovery Facility) Hearing Exhibit Exhibit Number: Exhibit Title: COMPILATION AND EVALUATION OF EXISTING INFORMATION FOR THE NATIONAL ENVIRONMENTAL POLICY ACT REVIEW OF LAKOTA HISTORIC, CULTURAL, AND RELIGIOUS RESOURCES FOR THE DEWEY-BURDOCK IN SITU URANIUM RECOVERY PROJECT FALL RIVER AND CUSTER COUNTIES, SOUTH DAKOTA Prepared for U.S. Nuclear Regulatory Commission Office of Nuclear Material Safety and Safeguards Division of Fuel Cycle Safety, Safeguards, and Environmental Review Environmental Review Branch Prepared by Paul R. Nickens SC&A, Inc. 2200 Wilson Boulevard, Suite 300 Arlington, VA 22201-3324 Under Provisions of Contract Number NRC-HQ-25-14-E-0003 NMSS-18-0033-EWC-SB-17 June 2018 Oglala Lakota Tribal historian, Amos Bad Heart Bull (1869–1913), of the Soreback (Cankahuhan) Band, drew this imaginative, topographic representation of the Black Hills region between 1891 and 1913 (Bad Heart Bull and Blish, 2017). The map shows several places of Lakota significance, some in totemic fashion (e.g. Bear Butte at the upper right), all encircled by the mythic “Race Track.” The approximate location of the Dewey-Burdock In Situ Uranium Recovery Project is indicated by the superimposed star at the lower left. ii CONTENTS Frontispiece .....................................................................................................................................ii
    [Show full text]
  • Amerindian Research 2009, Heft 4
    Coverbild: Grab von Red Cloud auf dem Friedhof der Holy Rosary Mission (heute Red Cloud Indian School), Pine Ridge Reservation (Wolfgang Stohr, 2005) Backcover: linke Spalte von oben: Schild am Reservationseingang nahe der Ortschaft Scenic (2); Yellow Hawk, traditioneller Tänzer und Führer der Oglala Lakota (3); 3 Schnappschüsse in Pine Ridge (1); Bisonschädel (3) rechte Spalte von oben und von links nach rechts: Lakota-Kinder beim Powwow (1); Campszene am "Beaver Wall" in Nebraska - während des "Crazy Horse Ride" im Juni 2007 (2); Hinweisschild bei der Ortschaft White Clay (2); Bear Butte - heiliger Berg (3); Blick vom Bear Butte (3); Pferderennen in Pine Ridge (1); "Rescue Ride" - Reiterspiele der Oglala Lakota - Sommer 2008 nahe Pine Ridge (2) (1) Antje Babendererde; (2) Andreas Baumann; (3) Wolfgang Stohr gedruckt von: printmanufaktur Gewerbestraße 21 23942 Dassow Tel. 0800-3335548 [email protected] Impressum: AmerIndian Research. Zeitschrift für indianische Kulturen von Alaska bis Feuerland. ISSN: 1862-3867 Gegründet im Jahr 2005. Englische Übersetzung der Einleitungen von Robert A. Oeser, Brattleboro, VT (USA). Spanische Übersetzungen von Christian Voggenreiter (sofern nicht von den Autoren mitgeliefert). Die Preisangabe dieser Zeitschrift (inklusive Versand) gilt für Deutschland. Verlag: Dr. Mario Koch (Eigenverlag, nicht im Handelsregister eingetragen), Bergstr. 4, 17213 Fünfseen / OT Rogeez Tel. 039924-2174 (abends), E-Mail: [email protected] Homepage: http://www.amerindianresearch.de Herausgeber und Chefredakteur: Dr. Mario Koch Redaktionsteam: Prof. Dr. Ursula Thiemer-Sachse, Rudolf Oeser Mitarbeiter: Astrid Karsch, Frank Langer Satz und Layout: Rudolf Oeser Redaktionsanschrift: AmerIndian Research, Dr. Mario Koch, Bergstr. 4, 17213 Fünfseen/OT Rogeez Copyright beim Verlag. Für gezeichnete Beiträge liegen die Rechte bei den Autoren, ansonsten beim Verlag.
    [Show full text]
  • Road Ditch Flowers of Pine Ridge Reservation, South Dakota Joanita M
    South Dakota State University Open PRAIRIE: Open Public Research Access Institutional Repository and Information Exchange STEM Educational and Outreach Materials 5-2018 Road Ditch Flowers of Pine Ridge Reservation, South Dakota Joanita M. Kant South Dakota State University, [email protected] Follow this and additional works at: https://openprairie.sdstate.edu/stem_oer Part of the Elementary Education Commons, and the Indigenous Education Commons Recommended Citation Kant, Joanita M., "Road Ditch Flowers of Pine Ridge Reservation, South Dakota" (2018). STEM Educational and Outreach Materials. 2. https://openprairie.sdstate.edu/stem_oer/2 This Exercise is brought to you for free and open access by Open PRAIRIE: Open Public Research Access Institutional Repository and Information Exchange. It has been accepted for inclusion in STEM Educational and Outreach Materials by an authorized administrator of Open PRAIRIE: Open Public Research Access Institutional Repository and Information Exchange. For more information, please contact [email protected]. 1 Road Ditch Flowers of Pine Ridge Reservation, South Dakota by Joanita Kant - Teacher’s and Student's Handout – Goal: Participants will become lifelong learners and critical thinkers about culturally relevant traditional Native plants, both inside and outside of a school setting, while considering their roles as conservationists. Objectives: Participants will be able to identify Native plants or know where to access information to make identifications and find traditional uses through accessing the knowledge of tribal Elders, Internet sites, books, and visits to herbaria collections. Aspects of these activities are suitable for Grade Levels: K-14 Technical terms: herbarium: a place for a study collection of dried plant vouchers.
    [Show full text]