Black Elk, Cause for Canonization to Open Ning Stages, When Someone Be- Y AURIE ALLSTROM B L H Comes a Saint in the Universal on October 21, at 4 P.M
Total Page:16
File Type:pdf, Size:1020Kb
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. -
Spring 2014.Indb
VOLUME 3, ISSUE 2 ISSN: 2162-2817 Immersion and Indigenous Th eology: Refl ections from NAIITS 1 A NOTE FROM THE EDITOR YALIN XIN, WCIDJ SENIOR EDITOR GUEST EDITORIAL 2 TERRY LEBLANC 5 CULTURE, CHRISTIAN FAITH AND ERROR: A WORK IN PROGRESS ADRIAN JACOBS, RICHARD TWISS, AND TERRY LEBLANC 26 INDIGENOUS THEOLOGY: ABATING COLONIAL IMPACT TERRY LEBLANC THE RESURRECTION OF STORY 32 RAY ALDRED AUTHENTIC CHRISTIAN EDUCATION FROM A NATIVE 39 AMERICAN POINT OF VIEW LEONARD “CASEY” CHURCH 49 BLACK ELK SPEAKS DAMIAN COSTELLO William Carey International Development Journal SPRING 2014 1539 E. Howard Street William Carey International Development Journal Pasadena, CA 91104 Published by William Carey International University www.wciujournal.org www.wciujournal.org • [email protected] William Carey International Development Journal Vol 3 Issue 2: Spring 2014 A Note from the Editor reetings to you all, colleagues, friends, and readers of WCIDJ! I am delighted to take this opportunity to announce a recent partnership initiative between William Carey Interna- Gtional University (WCIU) and the North American Institute for Indigenous Th eological Studies (NAIITS) in support of the education of Native North Americans and other indigenous peoples in the area of biblically and theologically framed education and community development. To celebrate this partnership, WCIU and NAIITS co-hosted a Winter Institute, in Feb/March 2014, on Indigenous Th eological Refl ections: Understanding History, Engaging the Future. At the Institute Dr. Terry LeBlanc, Casey Church, and Bryan Brightcloud led presentations and workshops on both the indigenous theologizing process and expressions. As you may agree with me after viewing some of the videos of the Institute included in this issue, NAIITS leaders, representing their community of believers, have obviously thought and ploughed deep in contextual theology and presented a lot of thought-provoking stories and refl ections to us. -
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. -
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. -
Benjamin Black Elk Copyright © 1984 by the South Dakota State Historical Society
Copyright © 1984 by the South Dakota State Historical Society. All Rights Reserved. Benjamin Black Elk Copyright © 1984 by the South Dakota State Historical Society. All Rights Reserved. Dakota Images Seen through the camera viewfinders of thousands of visitors to Mount Rushmore, Benjamin Black Elk, dress- ed in traditional Sioux clothing, seemed to epitomize the popular image of the Sioux Indian. Those few visitors who also paused to talk with the man known as the "Fifth Face of Mount Rushmore" found an articulate spokesman working for the preservation of his heritage. Benjamin Black Elk was born in 1899 at Manderson on the Pine Ridge reservation in South Dakota. One of sever- al in a line to carry the family name, he was the son of Black Elk, the Oglala medicine man who was a cousin of Crazy Horse and fought with him at the Battle of the Lit- tle Bighorn. After attending Carlisle Indian School in Pennsylvania for a short time, Ben Black Elk returned to Manderson. He served as an interpreter when, in the early 1930s, John G. Neihardt conducted the interviews with his father that culminated in the book Black Elk Speaks. He later became a successful rancher in the area, winning awards for both crops and livestock. In the last two decades of his life, Ben Black Elk became one of the most photographed men of all time. In the 1950s, he began twenty years of posing for summer tourists at Mount Rushmore, having his picture taken as often as five thousand times in one day. In 1962, he became the first person to appear on the initial live televi- sion broadcast transmitted from the United States to Eu- rope via the Telstar satellite. -
Lay Ecclesial Ministry Summit Transcripts
Transcribed Talks and Resources For The USCCB Sunday Evening to Monday Afternoon, June 7 to 8, 2015 Hyatt Regency St. Louis at the Arch – St. Louis, Missouri On the occasion of the tenth anniversary of the bishops' pastoral statement Co-Workers in the Vineyard of the Lord Hosted by the Committee on Laity, Marriage, Family Life and Youth; the Committee on Cultural Diversity in the Church; and the Subcommittee on Certification for Ecclesial Ministry and Service; in partnership with the Committee on Doctrine; with special thanks to the Catholic Apostolate Center and the Raskob Foundation for Catholic Activities for their generous support. 1 TABLE OF CONTENTS TITLE PAGE Table of Contents ...................................................................................................... 2 Agenda …… ............................................................................................................ 4 Acknowledgements ................................................................................................... 7 About the Summit ..................................................................................................... 8 Report of Bishop Malone to General Assembly on Summit June 2015 .........10 Some Prayers and Quotes from the Summit Program ......................................12 Lay Ecclesial Ministry Summit Transcripts .........................................................13 Sunday June 7, 2015: Origins and Background to Lay Ecclesial Ministry and Co-Workers in the Vineyard of the Lord Most Rev. John Wester -
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. -
WAU - Whereabouts Unknown Account Information
WAU - Whereabouts Unknown Account Information GREAT PLAINS REGION 3 July 2018 Name Tribe ROSEBUD AGENCY ABBENHAUS, EDWARD L ROSEBUD SIOUX TRIBE ACHTIZIGER, LARRY D ROSEBUD SIOUX TRIBE ACOSTA, DEVONE* ROSEBUD SIOUX TRIBE ACOSTA, ROBERT* ROSEBUD SIOUX TRIBE ADAM, ROBERT DAVID LEE ROSEBUD SIOUX TRIBE ADAMS, JUSTIN J ROSEBUD SIOUX TRIBE ALEXANDER, MARY JOAN* ROSEBUD SIOUX TRIBE ALLEN, JOSEPH J ROSEBUD SIOUX TRIBE ALLEN, MARTHA M ROSEBUD SIOUX TRIBE ALLEN, SUSAN L ROSEBUD SIOUX TRIBE ALVAREZ, OLIVE M ROSEBUD SIOUX TRIBE ALVEREZ, ROBERT* ROSEBUD SIOUX TRIBE AMIOTTE, DARRELL F* ROSEBUD SIOUX TRIBE ANDERSON, ANGELINE SCHERR* ROSEBUD SIOUX TRIBE ANDERSON, ANTIONE ROSEBUD SIOUX TRIBE ANDERSON, RONALD RAY ROSEBUD SIOUX TRIBE ANDREWS, TANYA* ROSEBUD SIOUX TRIBE ANDREWS HANSON, JUDY ROSEBUD SIOUX TRIBE ANGLIN, CHERRI J ROSEBUD SIOUX TRIBE ANTELOPE, TANYA R ROSEBUD SIOUX TRIBE ANTOINE, CHERYL J ROSEBUD SIOUX TRIBE ANTOINE, MURIEL ROSEBUD SIOUX TRIBE ANTOINE JR, WALLACE V ROSEBUD SIOUX TRIBE APPLE, LORENZO JAMES ROSEBUD SIOUX TRIBE AQUALLO, DANIELLE ROSEBUD SIOUX TRIBE Page 1 of 65 WAU - Whereabouts Unknown Account Information GREAT PLAINS REGION 3 July 2018 Name Tribe AQUASH, BARRY ROSEBUD SIOUX TRIBE AQUASH, SAMANTHA ROSEBUD SIOUX TRIBE ARAGON, RUDY R ROSEBUD SIOUX TRIBE ARCOREN, JASON ROSEBUD SIOUX TRIBE ARCOREN, TIMOTHY ROSEBUD SIOUX TRIBE ARIAS, CHARLENE M ROSEBUD SIOUX TRIBE ARROW (LASLEY), DELMA RAE* ROSEBUD SIOUX TRIBE ARTICHOKER, MARY L ROSEBUD SIOUX TRIBE ASHLEY, ASHLEY A ROSEBUD SIOUX TRIBE AT THE STRAIGHT, ROYCE A* ROSEBUD SIOUX TRIBE ATKINS, -
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. -
July 27, 2014
SEVEN TEENTH SUNDAY OF ORDIN ARY TIME HOLY TRINITY PARISH JU LY 27, 2014 CANDLE PRICE ENGLISH ULTREYA As of Saturday, July 19, 2014 , candles will be Holy Trinity will be hosting an English Ultreya on Sunday, August 3, sold for $4.00 per candle . 2014 at 2:00 PM. All Cursillesta are invited to attend. Anyone interested This is due to the price being increased by the in attending a Cursillo is also invited. Information on Cursillo Weekends company. will be available. KNIGHTS OF COLUMBUS SAVE THE DATE! The Knights of Columbus meeting will be JULIE CARRICK CONCERT Thursday, August 7, 2014 at 7:00 PM in the St. Vincent de Paul building. Julie Carrick will be returning to Holy Trinity Catholic Parish for a concert on Monday, August 11, 2014 at 7:00 PM. CURSILLO WEEKEND Holy Trinity will be hosting the Cursillo FESTIVAL PRIZES weekends this year. If you would like to attend a The prizes for the raffle have been obtained by the church. If anyone Cursillo the dates are: would like to donate towards the expense of the remaining prizes please August 7-10 : Women’s Spanish Cursillo; do so by calling the office 714-4930 or contacting Arthur Olague – 935- September 18-21 : Women’s English Cursillo; 2100 . Prizes for the Festival are as follows: October 2-5: Men’s English Cursillo; 1. Caribbean Cruise (value $875)-donated 6. PS 4 ($400) November 6-9: Men’s Spanish Cursillo. 2. 70” Flat Screen TV ($1,500) 7. Wii U ($300)-donated If you would like more information please call 3. -
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" -
And Theology in Post-Vatican II Germany », Histoire@Politique, [En Ligne], N° 30, Septembre-Décembre 2016
Claus Arnold, « Turbulent Priests : "Solidarity Groups", "Councils" and Theology in Post-Vatican II Germany », Histoire@Politique, [en ligne], n° 30, septembre-décembre 2016, www.histoire-politique.fr Turbulent Priests : “Solidarity Groups”, “Councils” and Theology in Post-Vatican II Germany Claus Arnold “Will no one rid me of these turbulent priests?” Quite a few German bishops between 1969 and 1973 may have thought so. The formation of radical priest groups was a pan-European phenomenon,1 which found expression in the famous Conference in Rome in October 1969, on the fringes of the Extraordinary General Synod of Bishops. The European dimension of this phenomenon was also stressed by the German-language documentation of the Conference, published by Patmos, Düsseldorf.2 The reception of Vatican II3 had entered a critical state in 1969. This was felt world-wide and led to a virtually simultaneous mobilization and a very keen international awareness within these groups. The general crisis of post-Vatican II reforms in the age of Paul VI, especially after Humanae Vitae,4 provided a common background for all such groups. To some extent, this extraordinary mobilization, which included around 10 % of all priests in Germany,5 had a special antecedent within (West) German Catholicism. “The Discovery of Conflict”: Developments in Post-WW II German Catholicism In contrast to the German Reich, Catholics were no longer a minority in the new West German Republic after 1949,6 and with the arrival of millions of refugees7 the 1 See, for instance, Denis Pelletier, La crise catholique. Religion, société, politique en France (1965-1978) (Paris: Payot & Rivages, 2005), 58-72 and passim.