Animals of the Soul: Sacred Animals of the Oglala Sioux

Markowitz, Harvey; Brown, John E.

doi:10.2307/1185773

Cited by 5 publications

(3 citation statements)

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“…According to research conducted by Boas at the beginning of the past century, "apparently there is such a vast array of tales [among Native Americans] containing parallel elements, probably of greater age in America than that of 'John the Bear', that their presence seems to have facilitated the introduction of this [European] tale" (Boas 1912: 258 ff.). Although Boas does not explicitly mention the central role played by the bear in the cosmology of these Native American peoples, this much more archaic belief system probably contributed to the positive reception of the European Bear's Son tales and their assimilation to such a degree that they became viewed as part of Native American oral traditions, as Boas and others have documented (Brown 1993;Ewers 1955;Rockwell 1991;Teit 1909Teit , 1912. While Native American adaptations of the Bear's Son cycle have often blended with indigenous motifs, they are, nonetheless, easily recognized as versions of the European story.…”

Section: The Bear's Son Tale In Europe and North Americamentioning

confidence: 99%

“…Indeed, as has been pointed out by others, the scenario recalls the age-old vision quest, known as hanbleceya among the Plains Indians of North America. This ritual has been a focal point in the religious life of most Native Americans (Brown 1990(Brown , 1993McGaa 1990: 75-83). Among the Cree who are Algonquian-speakers as are the Ojibwe, the vision quest is focused on the acquisition of one's personal spirit animal helper or powakan who is sought through fasting and sometimes appears in a dream (Waugh 1996: 56-60).…”

Section: Examining Versions Of the European Talementioning

confidence: 99%

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Untitled

2023

FEJF

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This paper discusses objects connected with folk magic and medicine found in museum collections in Estonia and Finland. Our perspective is comparative as we compare these collections to other sources and to each other. The focus is on what kind of objects are found in the museum collections and how these differ between the two countries. We also explore how these materials have been acquired and collated. While we see general similarities between the magic objects in the two countries, there are also notable differences: remains of bears stand out in the Finnish collections while fossils are common in the Estonian ones. Although these observations may reflect a true difference in magic traditions, there are still potential sources of bias in the collections. Even though the museum collections in both countries were formed with romantic national overtones, the interests of individual collectors and curators influenced them in various ways.

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Section: The Bear's Son Tale In Europe and North Americamentioning

confidence: 99%

Section: Examining Versions Of the European Talementioning

confidence: 99%

Untitled

2023

FEJF

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“…If emigrant families had realized how dependent Lakotas were on bison, would they have found a different route to the Pacific coast? 38 If gold seekers knew Lakotas considered the Black Hills sacred, would they have stayed away? 39 The emigrants' worldview may have included an ignorance of "the Indian way of life"; it also drew on a racism that typically categorized Indians as subhuman "savages" doomed to extinction.…”

Section: Controversy At the Parkmentioning

confidence: 99%

Clash of Cultures as Euphemism: Avoiding History at the Little Bighorn

Braatz¹

2004

American Indian Culture and Research Journal

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Visitors to the Little Bighorn Battlefield National Monument on the Crow Indian Reservation in southeastern Montana quickly learn that the tragic violence that occurred between US cavalrymen and Lakota and Cheyenne families in late June 1876 was a clash of cultures. This catchy phrase serves as the title of historical summaries printed in the monument's brochures and as a major theme in park rangers' interpretive talks. 1 Considering the sizable number of visitors to the monument each year (more than four hundred thousand in fiscal year 2002), the prominence of "Custer's Last Stand" in American mythology, and the widespread use of the phrase clash of cultures to explain historical conflict between Indians and non-Indians, a careful examination of the phrase as currently employed at the Little Bighorn is necessary. 2 The Little Bighorn monument is a site of great controversy, a centerpiece in the nation's late-twentieth-century "culture wars," and park personnel have been in a seemingly no-win situation. Still, the historical interpretation currently offered at the park should not be above critique-even if it feels like piling on. The intent here is to deconstruct clash of cultures to show how it hides more than it reveals, to consider why the phrase is used, and to evaluate the implications of such language. Finally, this article suggests an alternative way of framing the Battle of Little Bighorn, one that might better fulfill the congressional call "to encourage peace among peoples of all races." 3 CLASH OF CULTURESThe history of Indian-white relations, on the Northern Plains and elsewhere, is multifaceted and complex, but the clash of cultures interpretation simplifies the story. Under the heading "A Clash of Cultures," the monument's 2002 visitor brochure categorizes the Little Bighorn battle as "but the latest encounter in a centuries-old conflict between Indian and white cultures." It was "one of 107 Timothy Braatz teaches history at Saddleback College in Mission Viejo, California, and is playwright-in-residence with The Chameleon Theatre Circle in the Twin Cities.

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All My Relatives: Exploring Nineteenth-Century Lakota Ontology and Belief

Posthumus

2017

Ethnohistory

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This article is a reinterpretation of the ethnohistorical literature on the Lakota or Western (Teton) Sioux from a Descolian animist perspective. Applying key insights from what has been called the “ontological turn,” in particular, the dual notions of interiority and physicality and an extended notion of personhood that includes nonhumans as well as humans, this article demonstrates how a new animist framework can connect and articulate otherwise disparate and obscure elements of Lakota ethnography, offering new and exciting insights, along with the potential for a deeper understanding of traditional Lakota culture.

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Animals of the Soul: Sacred Animals of the Oglala Sioux

Cited by 5 publications

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Clash of Cultures as Euphemism: Avoiding History at the Little Bighorn

All My Relatives: Exploring Nineteenth-Century Lakota Ontology and Belief

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