The Ghost-Dance Religion and the Sioux Outbreak of 1890

Neely, Sharlotte; Mooney, James

doi:10.2307/1185539

Cited by 83 publications

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“…Th ese include the Seneca's (Haudenosaunee) Code of Handsome Lake (Wallace 1969), and the multi-Indigenous Plains Indians Ghost Dance, correctly termed Nanissáanah, sparked by the Paiute leader Wovoka (Jack Wilson) in 1890 (cf. Mooney [1896Mooney [ ] 1965Treuer 2019).…”

Section: Who Shape-shift S Revolutions?mentioning

confidence: 99%

Siberia, protest, and politics

Balzer

2023

Focaal

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After a spiritual epiphany, the Sakha shaman Alexander Gabyshev became prominent in 2018–2020 by calling Vladimir Putin an authoritarian demon. Critiquing Russia’s corrupt society through the internet and a protest march, Alexander rose to civic society leadership with multiethnic sympathizers. This article explains why Alexander became popular, and how he became a threat to Russia’s authorities, especially influential Russian Orthodox elites. Alexander’s repression is placed in comparative contexts: Robin Hood, Amerindian religious movements, Russia’s politicized abuse of psychiatric hospitalization. It examines the relationship among indigeneity, dissidence, and the state in times of trouble, highlighting the ethical need for anthropologists, through long-term and in-depth fieldwork, to expose human rights violations interpreted as changeable. The author views Alexander’s potential martyrdom as an indicator of Russia’s political and social fragility.

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Section: Who Shape-shift S Revolutions?mentioning

confidence: 99%

Siberia, protest, and politics

Balzer

2023

Focaal

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“…According to James Mooney, "the great underlying principle of the Ghost Dance doctrine is that the time will come when the whole Indian race, living and dead, will be reunited upon a regenerated earth, to live a life of aboriginal happiness, forever free from death, disease and misery." 62 As Russell Thornton has argued, the 1890 Ghost Dance coincides with the lowest reported number of Indigenous people living in the United States, suggesting that the movement was popular because it was perceived to directly facilitate demographic revitalization, particularly among Native communities in the American west. 63 Although the form and content of each Ghost Dance ceremony varied across those Indigenous communities adopting it, the movement itself was based on a shared belief in the power of collective dancing and singing to induce visions and enact societal change.…”

Section: Archiving Resilience Through Dreams Dances and Storiesmentioning

confidence: 99%

A Rejoinder to Body Bags: Indigenous Resilience and Epidemic Disease, from COVID-19 to First “Contact”

Montgomery¹

2020

American Indian Culture and Research Journal

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Since January of 2020, the number of deaths in Indian country due to COVID-19 has steadily grown, bringing into stark relief the destructive effects of disease epidemics on historically marginalized communities. For Indigenous peoples, the ravages of the ongoing pandemic are part of a broader epidemiological history of devastation set in motion by European colonization. The robust body of historical and anthropological scholarship which has emerged to document the impacts of infectious disease on Indigenous people has typically reinforced settler-colonial narratives of disappearance and culture loss. Although we cannot deny the tragic and long-term consequences of foreign pathogens on the peoples of the Americas, Indigenous communities have creatively responded to and survived disease outbreaks. Drawing on ethnographic and oral historical sources, this article documents some of the strategies employed by Indigenous people across North America to explain and treat episodic viral spread from the seventeenth into the twenty-first centuries. Tracing the culturally grounded methods of disease management employed by Indigenous groups over time highlights the resiliency of Tribal nations during the ongoing coronavirus crisis.

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“…James Mooney, an ethnographer on the scene for the 1890s dance, received testimony that Paiutes from southwestern Utah also traveled to Nevada, visited the Paiutes living there, and received the new belief that included "a dance performed at night in a circle with no fire in the center, very much like the modern Ghost Dance." 49 The practice garnered some attention from outsiders, but relatively little of it made its way into official reports or newspapers when compared with the movement twenty years later.…”

Section: Ghost Dance and Worship Dance: Origin And Early Practicementioning

confidence: 99%

Circles, Trees, and Bears: Symbols of Power of the Weenuche Ute

McPherson

2012

American Indian Culture and Research Journal

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The Ute community of White Mesa, comprised of approximately 315 people, sits in the corner of southeastern Utah, eleven miles outside of Blanding. The residents, primarily of Weenuche Ute and Paiute ancestry, enjoy a cultural heritage that embraces elements from plains, mountain, and desert/Great Basin Indian culture. Among their religious practices are the Worship Dance, Ghost Dance, Sun Dance, and Bear Dance. Although each ceremony is unique, and performed for a variety of reasons, the common ground among them cannot be missed. Healing the sick, renewing necessities for survival, connecting spiritually with ancestors, communicating with the Land Beyond, establishing patterns for life, and sharing symbols that unify religious expression—such as the circle, tree, and bear—are elements that characterize the faith of these people as expressed in these ceremonies. Their origin sheds light on the relevance of these practices as they blend traditions from the past with contemporary usage. As symbols imbued with religious relevance, they make the intangible visible while continuing to teach and protect that which is important in Ute cultural survival. This article looks at these shared elements while offering new information about the origin and symbolism of the Ghost Dance as practiced in the Worship Dance. Circles, trees, bears, and other emblems provide not only themes from past teaching but empower the Ute universe today.

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The Ghost-Dance Religion and the Sioux Outbreak of 1890

Cited by 83 publications

References 0 publications

Siberia, protest, and politics

Siberia, protest, and politics

A Rejoinder to Body Bags: Indigenous Resilience and Epidemic Disease, from COVID-19 to First “Contact”

Circles, Trees, and Bears: Symbols of Power of the Weenuche Ute

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