Black Elk Speaks is a 1932 book by John G. Neihardt, an American poet and writer, who relates the story of Black Elk, an Oglala Lakotamedicine man. Black Elk spoke in Lakota and Black Elk's son, Ben Black Elk, who was present during the talks, translated his father's words into English.[1] Neihardt made notes during these talks which he later used as the basis for his book.[2]
The prominent psychologist Carl Jung read the book in the 1930s and urged its translation into German; in 1955, it was published as Ich rufe mein Volk (I Call My People).[3]
Reprinted in the US in 1961, with a 1988 edition named Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, as told through John G. Neihardt (Flaming Rainbow) and a State University of New York Press 2008 Premier Edition annotated by Lakota scholar Raymond DeMallie, the book has found an international audience. However, the book has come under fire for what critics describe as inaccurate representations of Lakota culture and beliefs.
Background
In the summer of 1930, as part of his research into the Native American perspective on the Ghost Dance movement, the poet and writer John G. Neihardt, already the Nebraska poet laureate, received the necessary permission from the Bureau of Indian Affairs to go to the Pine Ridge Reservation. Accompanied by his two daughters, he went to meet an Oglala holy man named Black Elk. His intention was to talk to someone who had participated in the Ghost Dance. For the most part, the reservations were not then open to visitors.[4] At age 13, Black Elk had also been part of the Battle of the Little Big Horn, and he survived the 1890 Wounded Knee Massacre.
Neihardt recounts that Black Elk invited him back for interviews. Flying Hawk served as their translator.[4] Neihardt writes that Black Elk told him of his visions, including one in which he saw himself as a "sixth grandfather" - the spiritual representative of the earth and of mankind. Neihardt also states that Black Elk shared some of the Oglala rituals which he had performed as a healer, and that two men developed a close friendship. Neihardt's daughter, Hilda Neihardt, says Black Elk adopted her, her sister, and their father as relatives, giving each of them Lakota names.[4]
Controversy
Though Black Elk was Oglala Lakota, the book was written by Neihardt, a non-Native. While the book is lauded by non-Native audiences, and has been inspirational to many New Age groups, some Lakota people and Native American scholars do not consider the book to be representative of Lakota beliefs.[5][6] They have questioned the accuracy of the account, which has elements of a collaborative autobiography, spiritual text, and other genres. The Indiana University professor Raymond DeMallie, who has studied the Lakota by cultural and linguistic resources, published "The Sixth Grandfather" in 1985 including the original transcripts of the conversations with Black Elk, plus his own introduction, analysis and notes. He has questioned whether Neihardt's account is accurate and fully represents the views or words of Black Elk.[5]
The primary criticism made by DeMallie and similar scholars is that Neihardt, as the author and editor, may have exaggerated or altered some parts of the story to make it more accessible and marketable to the intended white audience of the 1930s, or because he did not fully understand the Lakota context.[6] Late twentieth-century editions of the book by Nebraska University Press have addressed this issue by entitling the book as Black Elk Speaks, as told through John G. Neihardt (aka "Flaming Rainbow").[4]
Ben Black Elk
After serving as translator for his father in 1931, and increasingly after his father's death in 1950, Ben Black Elk visited local schools on the Pine Ridge Reservation to tell the traditional stories of the Lakota history and culture.[citation needed]
Publication data
Black Elk Speaks, 1932, William Morrow & Company.
1961 University of Nebraska Press edition with a new preface by Neihardt.
1988 edition: Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, as told through John G. Neihardt (Flaming Rainbow), ISBN0-8032-8359-8.
Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, The Premier Edition, 2008, SUNY Press, Albany, NY, ISBN978-1-4384-2540-5, with annotations by Raymond DeMallie, author of The Sixth Grandfather: Black Elk's Teachings Given to John G. Neihardt (1985). The premier edition by the State University of New York Press, under its Excelsior Editions, is the first annotated edition. It includes reproductions of the original illustrations by Standing Bear, with new commentary; new maps of the world of Black Elk Speaks; and a revised index.[7]
Black Elk Speaks: The Complete Edition, 2014, University of Nebraska Press.
Adaptation
The book was adapted into a play by Christopher Sergel, John G. Neihardt's Black Elk Speaks, in the 1970s where it was staged by the Folger Theatre in Washington, D.C., and then taken on a national tour in 1978, and later restaged in 1992 with a revised version.[8]
Shortly after Sergel's death, his revised version of the play “Black Elk Speaks”. opened in Jan. 1995. A Denver Center Theatre Company production, its actors included Ned Romero and Peter Kelly Gaudreault. [9]
One of the stage presentations was the first 'paying gig' for Wes Studi, with the lead played by none other than David Carradine.[10]
↑ Neihardt, John G (1955). Ich rufe mein Volk: Leben, Traum und Untergang der Ogalalla-Sioux von Schwarzer Hirsch [Übers. von Siegfried Lang] (1st Germaned.). Olten: Walter Verlag. ISBN3889775411.
Clyde Holler, editor. Black Elk Reader, Syracuse University Press (2000). Criticism and analysis of issues related to Neihardt's version of Black Elk's story.
The Lakota are a Native American people. Also known as the Teton Sioux, they are one of the three prominent subcultures of the Sioux people, with the Eastern Dakota (Santee) and Western Dakota (Wičhíyena). Their current lands are in North and South Dakota. They speak Lakȟótiyapi—the Lakota language, the westernmost of three closely related languages that belong to the Siouan language family.
The Sioux or Oceti Sakowin are groups of Native American tribes and First Nations peoples from the Great Plains of North America. The Sioux have two major linguistic divisions: the Dakota and Lakota peoples. Collectively, they are the Očhéthi Šakówiŋ, or "Seven Council Fires". The term "Sioux", an exonym from a French transcription ("Nadouessioux") of the Ojibwe term "Nadowessi", can refer to any ethnic group within the Great Sioux Nation or to any of the nation's many language dialects.
Heȟáka Sápa, commonly known as Black Elk, was a wičháša wakȟáŋ and heyoka of the Oglala Lakota people. He was a second cousin of the war leader Crazy Horse and fought with him in the Battle of Little Bighorn. He survived the Wounded Knee Massacre in 1890. He toured and performed in Europe as part of Buffalo Bill's Wild West.
White Buffalo Calf Woman or White Buffalo Maiden is a sacred woman of supernatural origin, central to the Lakota religion as the primary cultural prophet. Oral traditions relate that she brought the "Seven Sacred Rites" to the Lakota people.
John Gneisenau Neihardt was an American writer and poet, amateur historian and ethnographer. Born at the end of the American settlement of the Plains, he became interested in the lives of those who had been a part of the European-American migration, as well as the Indigenous peoples whom they had displaced.
Black Elk Peak is the highest natural point in the U.S. state of South Dakota and the Midwestern United States. It lies in the Black Elk Wilderness area, in southern Pennington County, in the Black Hills National Forest. The peak lies 3.7 mi (6.0 km) west-southwest of Mount Rushmore. At 7,244 feet (2,208 m), it is the highest summit in the United States east of the Rocky Mountains. Though part of the North American Cordillera, it is generally considered to be geologically separate from the Rocky Mountains.
Crazy Horse was a Lakota war leader of the Oglala band in the 19th century. He took up arms against the United States federal government to fight against encroachment by white American settlers on Native American territory and to preserve the traditional way of life of the Lakota people. His participation in several famous battles of the Black Hills War on the northern Great Plains, among them the Fetterman Fight in 1866, in which he acted as a decoy, and the Battle of the Little Bighorn in 1876, in which he led a war party to victory, earned him great respect from both his enemies and his own people.
Ella Cara Deloria, also called Aŋpétu Wašté Wiŋ, was a Yankton Dakota (Sioux) educator, anthropologist, ethnographer, linguist, and novelist. She recorded Native American oral history and contributed to the study of Native American languages. According to Cotera (2008), Deloria was "a pre-eminent expert on Dakota/Lakota/Nakota cultural religious, and linguistic practices." In the 1940s, Deloria wrote a novel titled Waterlily, which was published in 1988, and republished in 2009.
The heyoka is a kind of sacred clown in the culture of the Sioux of the Great Plains of North America. The heyoka is a contrarian, jester, and satirist, who speaks, moves and reacts in an opposite fashion to the people around them. Only those having visions of the thunder beings of the west, the Wakíŋyaŋ, and who are recognized as such by the community, can take on the ceremonial role of the heyoka.
Sitting Bull Crystal Caverns was a limestone cave complex nine miles south of Rapid City, South Dakota on the way to Mount Rushmore and by the Wind Cave National Park. For eight decades, the cave was open for the public to tour daily from Memorial Day weekend to Labor Day weekend.
Hilda Neihardt (1916–2004) was one of her father John G. Neihardt's "comrades in adventure," and at the age of 15 accompanied him as "official observer" to meetings with Black Elk, the Lakota holy man whose life stories were the basis for her father's book, Black Elk Speaks and for her own later works.
Raymond J. DeMallie was an American anthropologist whose work focuses on the cultural history of the peoples of the Northern Plains, particularly the Lakota. His work is informed by interrelated archival, museum-based, and ethnographic research in a manner characteristic of the ethnohistorical method. In 1985 he founded and became the director of the American Indian Studies Research Institute at Indiana University Bloomington, alongside Douglas Parks, whom he worked collaboratively throughout majority of his career to preserve and translate various Indigenous languages, after having first met in 1980. Shortly after Parks started to work with DeMallie at Indiana University Bloomington. They got married in 2016.
The Oglala are one of the seven subtribes of the Lakota people who, along with the Dakota, make up the Očhéthi Šakówiŋ. A majority of the Oglala live on the Pine Ridge Indian Reservation in South Dakota, the eighth-largest Native American reservation in the United States.
Joseph Epes Brown was an American scholar whose lifelong dedication to Native American traditions helped to bring the study of American Indian religious traditions into higher education. His seminal work was a book entitled, The Sacred Pipe, an account of his discussions with the Lakota holy man, Black Elk, regarding the religious rites of his people.
A Ballad of the West is a three-part story by Bobby Bridger told in Homeric verse and song about the Mountain Men, William F. "Buffalo Bill" Cody, and the Lakota Sioux people inspired by John G. Neihardt's A Cycle of the West.
The red road is a modern English-language concept of the right path of life, as inspired by some of the beliefs found in a variety of Native American spiritual teachings. The term is used primarily in the Pan-Indian and New Age communities, and rarely among traditional Indigenous people, who have terms in their own languages for their spiritual ways. Native Americans' spiritual teachings are diverse. With over 500 federally-recognized tribes in just the US, while some regional practices and beliefs might be similar, the cultures are highly individualized. Individual ceremonies and particular beliefs tend to be unique to the people of these diverse bands, tribes and nations.
Ohunka is a traditional Sioux evening story. They usually feature mythological characters like Iktomi or Iya together with humans. The storyteller's skill required the combination of episodes and keeping the audience interested. Some ohunkakan were collected by Zitkala-Sa in her Old Indian Legends.
Little Wound was an Oglala Lakota chief. Following the death of his brother Bull Bear II in 1865 he became leader of the Kuinyan branch of the Kiyuksa band.
Wocekiye is a Lakota language term meaning "to call on for aid," "to pray," and "to claim relationship with". It refers to a practice among Lakota people engaged in both the traditional Lakota religion as well as forms of Christianity.
Benjamin Black Elk of the Oglala Lakota people was an actor and educator known as the "fifth face" of Mount Rushmore. The son of Black Elk and Kate Black Elk, Benjamin played an uncredited role in the 1962 film How the West Was Won.
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