The Lakota Ghost Dance of 1890

Andersson, Rani-Henrik

doi:10.2307/j.ctt1dgn575

Cited by 11 publications

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“…Christian elements, such as baptism, ideas of salvation, the abandonment of indigenous practices, moral precepts, and acceptance of Jesus, were incorporated to appeal to Christianized locals, to seem less threatening to the Europeans, perhaps in some cases to simply capitulate, and/or to reflect genuine religious feeling. However, whereas the socio-political dimensions of these movements have been amply covered in the scholarly literature (see, for example, Andersson, 2008;Smoak, 2006), the importance of the experiential element has been widely ignored, resulting in an implicit denial of indigenous voices. Although there seems to be an assumption that the narratives were invented for political purposes, this implication is rarely if ever overtly stated.…”

Section: Analysis and Conclusion: The Religio-political Authority Ofmentioning

confidence: 99%

“The sun told me I would be restored to life”: Native American near-death experiences, shamanism, and religious revitalization movements.

2016

JNDS

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Near-death experiences (NDEs) were commonly the basis for Native American afterlife beliefs, as can be seen in numerous ethnohistorical documentary accounts spanning the continent. They played a key role in responding to Christian missionary teachings and in negotiating cultural-political threats from European dominance. According to indigenous testimony, whole religious movements originated in NDEs, some of which rejected Christianity or incorporated elements of it. Although religious revitalization movements such as the Ghost Dance have long been studied from sociological and political approaches, the near-death experiential dimension has been widely ignored despite its centrality to them. In an examination of some 25 cases, I redress this omission by demonstrating that Native American religious revitalization movements-and indeed afterlife beliefs per secan be fully understood only by taking NDEs into account alongside socio-political factors.

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Section: Analysis and Conclusion: The Religio-political Authority Ofmentioning

confidence: 99%

“The sun told me I would be restored to life”: Native American near-death experiences, shamanism, and religious revitalization movements.

2016

JNDS

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The Lakota Sioux

Andersson¹

2015

A Companion to Custer and the Little Bighorn Campaign

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Cross-Cultural Perceptions of Technology and Magic in the Ghost Dance, Boxer Uprising, and Maji Maji Rebellion

McEnroe

2023

Comp Stud Soc Hist

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This article explores the widespread phenomenon of anti-colonial movements that relied on magical rituals for protection against European weapons. It examines both the beliefs of the magical practitioners themselves, and those of colonizing observers whose fascination with stories of “primitive magic” contributed to their contrasting self-representations as superior beings in possession of technological wonders. North America’s Ghost Dance movement, China’s Boxer Rebellion, and East Africa’s Maji Maji uprising took place on three different continents but occurred almost simultaneously. The cases come from a narrow period of time, roughly 1890 to 1910, during a peak of colonial violence all over the world.

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The Lakota Ghost Dance of 1890

Cited by 11 publications

References 0 publications

“The sun told me I would be restored to life”: Native American near-death experiences, shamanism, and religious revitalization movements.

“The sun told me I would be restored to life”: Native American near-death experiences, shamanism, and religious revitalization movements.

The Lakota Sioux

Cross-Cultural Perceptions of Technology and Magic in the Ghost Dance, Boxer Uprising, and Maji Maji Rebellion

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