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Post by gregor on Jan 26, 2014 8:39:45 GMT -5
I took a look at the source of the “Lakota War Book” at the Houghton Library, Harvard University.The drawings and the publication are certainly important and interesting. I'm sorry, but I 'm more than skeptical regarding the conclusions of this book – a Crazy Horse Ledger Art (at least partially). I looked at all these pictures. And I've seen other Ledger works (e.g. I have a copy of Bad Heart Bull's "Pictographic History of the Oglala Sioux" and a copy of "Sitting Bull's Pictographic Autobiography" by Four Horns ). And took a look at the Ledgers here: plainsledgerart.org/ledgers/In any other book that I know, we have more information about the artist, the time of creation, the context and the illustrated scenes. Most of the books were created during the reservation period (or during captivity in Florida) and we have contemporary additional explanations of the works. Some were produced before that time, but interpreted during captivity or reservation times. Back to the “Lakota War Book”. What do we have here? A Ledger that was in use in the late 1860s. That somehow came into the possession of Indians – but when? We probably have 4-6 artists. Only a single depicted person who is designated by a name glyph (Thunder Hawk). Which Thunder Hawk? The Hunkpapa? And we have a tale of the discovery of the book. Found after the battle of all battles (!). Then it changed hands several times and eventually came into the possession of a journalist - he invents “chief Half Moon” and possibly the circumstances of the discovery of the book. As far as I know most of the leaves were then tied into a binding and ultimately came into the possession of Harvard University. To conclude that Crazy Horse was one of the artists from the body paintings of depicted warriors and horses – is at least boldly to my mind. When I look at “Bad Heart Bull” and other Ledger Art books, then this ornamentation is something like the “grammar” of the ledger book Arts (some kind of artistic grammar, which we find in all forms of art). I'm sorry, but that's not enough for me. BTW: Some pictures are drawn with pencil and colored crayon, but some seem to have been drawn with ink (ink in a teepee on the Plains?). Toksha ake Gregor
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Post by gregor on Jan 20, 2014 12:05:24 GMT -5
The Name is listed on the Choate photo index of the Cumberland County Historical Society Photograph Collection as
Living Bear, Plenty 1-64
But the index says: "Keep in mind that many of these photos are of large and small groups. A single name on the list does not necessarily indicate an individual portrait" Maybe he was only on a group photograph
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Post by gregor on Jan 20, 2014 11:34:53 GMT -5
Hi, I see them too, now (at home). I used my travelling NB, i think the encrypting tool avoided the download of the pic. All is good [not lost - ;-)] CU Gregor
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Post by gregor on Jan 20, 2014 5:24:51 GMT -5
Hi Dietmar, where are the pics? I used TinyPic for Image Hosting and it worked for 2 days. What went wrong? Gregor
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Post by gregor on Jan 18, 2014 14:20:37 GMT -5
Here are some pics of Lost Bird. Lost Bird with Gen. Colby in 1891 Lost Bird about 1896 Lost Bird about 1914
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Post by gregor on Jan 18, 2014 14:04:55 GMT -5
Plenty Horses did not make a place for himself among his people. Today old Indians on the Rosebud Reservation dimly remember him as a lonely figure living quietly with his wife, Josephine, and son, Charles, in a one-room log cabin on Oak Creek, “quite unloved” by neighbors and acquaintances. Agency files record his death on June 15, 1933, a year after the death of his wife and son. For Plenty Horses the fame he had sought with his people had flashed as briefly as it had brightly.
Sources: In the Shadow of Wounded Knee: The Untold Final Story of the Indian Wars By Roger L. Di Silvestro
"History of Minnehaha Co." by Bailey's History (1899), Chapter 13, pages 230 to 237.
Toksha ake Gregor
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Post by gregor on Jan 18, 2014 14:02:30 GMT -5
The INDIAN HELPER - January 30, 1891:
"The despatch [sic] which has been sent out over the county, saying that a son of No-Water ‘and a graduate of the Carlisle School' was the slayer of Lieut. Casey, is utterly false, so far as it relates to Carlisle. No-Water's son has never been a student of this school, and inquiry among our Sioux students has developed the fact that No-Water has never sent his children to school anywhere. Furthermore, there are but two Sioux in the county, who can produce diplomas of graduation from Carlisle school. One is George W. Means, now a clerk at the Pine Ridge Agency, and the other is Nellie Robertson, who is now here, attending Metzgar Institute for young ladies, in Carlisle."
This article appeared just after the Wounded Knee massacre, in response to the charges that a cavalry officer had been killed by Plenty Horses, a former Carlisle graduate. The school administration denied that Plenty Horses had ever been a Carlisle student, let alone a graduate. That wasn't an outright lie...Plenty Horses' Carlisle name was changed to Plenty Living Bear (after his father, Living Bear).
The INDIAN HELPER - October 14, 1898
"Mr. and Mrs. Vance, of Orangeville, visited our school on their wedding tour last Friday. The groom is the son of Mr. Vance with whom Plenty Livingbear, Joel Tyndall and others lived for a time."
There is a photograph of Plenty Living Bear in the Cumberland County Historical Society's photo collections. The photo is included in an album with other children from Carlisle, and the likeness to his later photos is unmistakeable. There's also a photo of him with his father, Living Bear, in an article written by Robert Utley. Plenty Horses was known at Carlisle as Plenty Living Bear.
The Carlisle Indian School's denial of Plenty Horses' Carlisle years is clearly a smokescreen. By saying that the son of No Water "was never here" is technically the truth. There was no person by the name of No Water. No Water was the place where the young men had gathered in safety during the Wounded Knee period. Plenty Horses was among them. It's not clear who authored the article denying Plenty Horses' enrollment at the school and there seems to be no account for how that denial was received by students at the school who knew the truth.
In the following days Plenty Horses was arrested, charged with murder in Federal District Court and held prisoner at Fort Meade while awaiting trial. On March 13th, 1891, Plenty Horses was indicted at a term of the United States District Court at Deadwood, S. D., and charged with the murder of Lieut. E. W. Casey. On the 24th day of April, 1891, the trial of Plenty Horses commenced in the United States court room in Sioux Falls. He took the stand in his own defense but testified in the Lakota language although he spoke English fluently.
During the trial, an agent from Pine Ridge recalls Plenty Horses telling the jurors: "I am an Indian. Five years I attended Carlisle and was educated in the ways of the white man. I was lonely. I shot the lieutenant so I might make a place for myself among my people. Now I am one of them. I shall be hung and the Indians will bury me as a warrior. They will be proud of me. I am satisfied."
The trial lasted six days and in the end the case was submitted to the jury and resulted in a disagreement. The Court immediately fixed upon the 25th day of May following, for a second trial. At this trial the real character of the acts of war occurring during the Indian outbreak was clearly shown by the defense [and with the support of general Miles via press media]. And when the testimony was all in, Judge Shiras directed the jury to return a verdict of not guilty; holding that at the time of the killing of Casey there existed in and about the Pine Ridge Agency an actual state of warfare. So the judge ruled that Plenty Horses had killed Lieutenant Casey as a combatant in times of war and the jury dropped the murder charges.
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Post by gregor on Jan 18, 2014 14:01:08 GMT -5
Hi, this is some information on Plenty Horses and his trial:
In 1891 Tasunka Ota, Plenty Horses, was a youth of twenty-two. His family belonged to the band of old Two Strike, since the death of Spotted Tail the most important chief of the Brulé Sioux tribe. Plenty Horses’ father, Living Bear, a well-to-do rancher on Rosebud was a cousin of Two Strike and a respected headman of the band. Plenty Horses himself - tall, handsome, with broad shoulders and deep chest, low forehead, prominent nose, and large brown eyes - looked the very embodiment of the ideal Sioux warrior. When finally the government permitted him to return to the reservation, many Lakota no longer accepted him, perceiving him as tainted by white contact. It probably did not help that his command of the Lakota language was frozen by Carlisle school at the level of a 14 year old. ''Five years I attended Carlisle and was educated in the ways of the white man,'' he would say later. ''When I returned to my people, I was an outcast among them. I was no longer an Indian.'' Local whites were not interested in him either. He was never offered the jobs that Carlisle teachers had led him to expect.
As the news of the slaughter [the Wounded Knee massacre] spread across the reservations, young warriors took up weapons, mounted horses, and rode off in pursuit of U.S. troops, determined to protect their families and elderly from another attack. Among the warriors rode 21-year-old Tasunka Ota who had lost a cousin in the gunfire along Wounded Knee Creek. The whites translated his name usually as Plenty Horses or Young-Man-With-Plenty-Horses although the real meaning of Tasunka Ota “Many Horses” was. Right after the shooting at Wounded Knee, he had joined the warriors to fight back the U.S. soldiers. On the morning of January 7, 1891 he became his chance and Plenty Horses later stated, “I was out from the camp watching that no troops came to harm my father and relatives. Of course I was in a bad frame of mind“
Plenty Horses was one of a party of about forty Sioux that chanced on Lieutenant Edward W. Casey and two Cheyenne scouts, White Moon and Rock Road, on the slope of a low hill about two and a half miles north of the No Water camp. During a conversation Plenty Horses had slowly backed his horse out of the circle and posted himself about three or four feet behind Casey. As the officer wheeled his horse to depart Plenty Horses took his Winchester from under his blanket, calmly raised it to his shoulder, and fired one shot. The bullet went right into the back of Casey’s head and came out under the right eye.
The Indians at Pine Ridge assumed that the peace relieved Plenty Horses of any threat of reprisal. The killing had occurred in time of war, when everyone was on edge of an attack. On February 19 Lieutenant S. A. Cloman and a troop of Oglala scouts found Plenty Horses in a small camp of Corn Man’s band, north of the agency.
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Post by gregor on Jan 13, 2014 14:15:00 GMT -5
Kingsley - I read your question until today. Sorry, but I didn't follow the "Julia"-trail. But perhaps you and kakarns gave important clues. We should dig deeper.
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Post by gregor on Jan 13, 2014 13:56:51 GMT -5
Lately I came across Charles A. Trimble's Iktomi Website. Charles E. Trimble (*1935) was raised on the Pine Ridge Indian reservation. He studied journalism at the University of Colorado and in 1969 he was principal founder of the American Indian Press Association. Getting into Native American rights activities, he served on the Board of Directors of the American Indian National Bank in Washington, DC, from 1975 to 1986. We know HISTORY is a difficult business and so does Trimble. He is an accomplished writer, who has something to say. It is always interesting and worth reading his essays on history and NDN topics. Trimble has opened his archive - enjoy! Here is the link: iktomisweb.com/index.htmlToksha Gregor
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Post by gregor on Jan 8, 2014 7:08:18 GMT -5
Dear LaDonna, I appreciate your contributions in this forum very very much and (to avoid misunderstandings) I didn’t assume that you wanted to censor anything or anyone. I just wanted to express that it should be /must be possible to discuss things (and photographs) that are "open on the table" (as we say in Germany) for years - even if it is painful. lf we avoid this discussion, then we can’t discuss neither Wounded Knee, nor Auschwitz. I was born 10 years after the end of WW II and I well remember how painful it was here in Germany to talk about the Hitler regime – if they indeed talked about it at all. But we need to talk about the past, to learn something for the future. And – although it is a little bit on another Level, e.g. - l learned that I don’t want to tattoo a number on anybody’s arm, and don’t want anybody to tattoo a number on my childrens arms. You know what I mean. To come back to the topic: I understand and support completely that there is no need to photograph a person who undergoes a religious ceremony and suffers for the wellbeing of his people. This is a totally personal and private matter. Hecel lena oyate kin nipi kta ca (I hope this is reasonably accurate).
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Post by gregor on Jan 6, 2014 7:44:05 GMT -5
Kinsley , I agree a 100 % with you.
A few years ago I was invited to a Sun Dance on the Rosbud Rez. The dance took place at a hidden place near the White River. It was perfectly clear that taking photographs was not allowed. And all stuck to the bid.
But in the period from 1928 to circa 1940 this was completely different. Sun dances were held on a lot of Reservations (but without piercing) and the public was invited. Taking photographs was allowed because the NDN wanted to demonstrate the cultural meaning of the ceremony for their people. There are a lot of photos of the Crow and Cheyenne reservation, Pine Ridge, Rosebud and of the Standing Rock Rez (1936 : One Bull at Little Eagle) showing Sun Dances. The last photos were probably made in the 1970s (see the book by Thomas E. Mails). LaDonna,I am also of the opinion that photographs must not be taken, when people undergo a religious ceremony and suffer. But on the other Hand we should not submit to self-censorship when these individuals agreed to perform the ceremony publicly and permited the shooting of Pictures.
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Post by gregor on Jan 4, 2014 11:14:00 GMT -5
Vine Deloria Junior (1933 – 2005) Vine Deloria Junior is one the most important and acknowledged voice for indigenous rights of Native American descent. Intelligent, formal educated and gifted with natural leadership qualities of at least four generations, he became the principal leader in the fight for Native American Rights in the US in the 20th century.
In 1933 Vine was born at Wakpala SD and - by request of his father Philip Deloria – was enrolled in Standing Rock, but spent his childhood on the Pine Ridge Reservation. Because of his Yankton heritage the “Standing Rock tribe” had to adopt the youngster to make that happen. The tribal council voted to adopt him and then he was enrolled. Vine Deloria, Jr., as the son and grandson of Episcopal priests and heir to a bicultural tradition of leadership, grew up fluent in Dakota and Lakota Sioux dialects and deeply imbued with the cultural traditions of his people. In 1951, after receiving his elementary education in reservation schools, he attended St. James School, an Episcopal high school in Faribault, Minnesota. Upon graduating in 1954 he joined the marines, where he served until 1956, and then entered Iowa State University in Ames. At first Vine carried on a family tradition and studied Theology, but later he earned a degree in law.
Deloria received a bachelor of science degree in 1958, and that year he married Barbara Jeanne Nystrom of Swedish descent, with whom he had three children. Their son Philip was born in 1959. Daniel was born in 1960, and a daughter, Jeanne, was born in 1963. Deloria attended Augustana Lutheran Seminary in Rock Island, Illinois. His father-in-law secured him a job as a welder, and Deloria spent days studying theology and nights building the front panels of International Harvester trucks. In 1963 he received a master's degree in theology. But Vine went on an studied Law and later Political Science.
In 1969 he published “Custer Died For Your Sins” and in 1973 “God Is Red”. In both ground breaking books he reinterpreted science, the history of science and Native American – White relations. In approximately two decades he wrote or edited at least ten books and as many articles that belong in every substantial bibliography related to Native American Studies. Norma Wilson, professor of Native American literature at the University of South Dakota, emphasized how Deloria employs the art of argument, presenting new interpretations of past events through the use of irony.
Deloria died on November 13, 2005, in Golden, Colorado from an aortic aneurysm. ______________________________________________________________________________________
That's all for now. Toksha Gregor
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Post by gregor on Jan 4, 2014 11:04:38 GMT -5
Vine Deloria Senior (1901 – 1990) Vine Senior was the last child of Philip J. Deloria’s third marriage. His older sisters were Ella and Susan. Ella, a gifted linguist and ethnographer, later worked with the anthropologist Franz Boas. After his mother’s Mary death in 1916, he was sent to a military boarding school, which was run by Episcopalians. In the mid-1920ies he played Football for the St. Stephens College. Vine, whose Dakota name Ohiya meant “Winner”, was raised to a skilled athlete, a football player never avoiding a competition. In 1925 “Pete” as he was called by his classmates, was elected captain of his football team. And Football took him to New York, where he studied Episcopal Church Theology and met his fate. In spring 1931 Ella Deloria introduced Barbara Eastburn to her brother Vine. She was a somehow WASP, working for American Telegraph & Telephone (AT&T). And she was an offspring of an open minded family of Dutch heritage.
Within six weeks, he married Barbara Eastburn (1908 - ?) of New York and in May 1932 the newly wed returned to South Dakota. In October 1932 the couple moved to Martin on the Rosebud Reservation, where Vine for 15 years was responsible for the community of the All Saints Church. In the 1950s Vine Sr. was a close friend of Felix Renville, Sr. when he was an Episcopal minister serving on the Lake Traverse Reservation in northeast South Dakota. It is said that both of these elders were marvelous story tellers - men who spoke with verve and power, emphatic gesture and subtle modulation - in the tradition of Dakota orators. Vine Deloria Sr. died on Feb. 26. 1990 at a nursing home in Tucson, Ariz. He was 88 years old.
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Post by gregor on Jan 4, 2014 11:02:27 GMT -5
Ella Deloria (1889 – 1971) Ella Cara Deloria, who devoted much of her life to the study of the language and culture of the Sioux (Dakota and Lakota), was the first-born child of the Reverend Philip Joseph Deloria and Mary Sully Deloria. She was born January 31, 1889, in the White Swan district of the Yankton Sioux Indian Reservation in southeastern South Dakota, near the present town of Lake Andes. In commemoration of the blizzard that raged the day of her birth, she and was named Beautiful Day Woman (Aŋpétu Wašté Wiŋ).
Her parents both descended from Yankton Dakota (Sioux) and Euro-American ancestors. Both of Ella’s parents had had children by previous marriages. As a young man Philip Deloria had converted to Christianity and renounced his claim to chieftainship; ultimately he became one of the first two Sioux to be ordained priests in the Episcopal Church. In 1890 he was placed in charge of St. Elizabeth’s Church and boarding school, at Wakpala, South Dakota, on Standing Rock Reservation. Because the community members were primarily Hunkpapa and Blackfoot Tetons (Lakotas), the Deloria family adopted the L dialect of the Tetons in place of the D dialect of the Yanktons. Therefore Deloria, a Yankton, grew up speaking the Lakota dialect of the Sioux language. However, she did speak in the Yankton dialect with her father.
Ella Deloria, very gifted and intelligent, was brought up at St. Elizabeth’s mission school. She attended different Colleges and at last Columbia University in New York, where she graduated with a Bachelor degree in 1915. In 1915 Ella also met and worked with American Anthropology icon Franz Boas and began a professional association with him until his death in 1942. She had the advantage for her work on American Indian cultures of fluency in Dakota, Lakota, and Nakota dialects of Sioux, in addition to English and Latin. Boas often contacted her to translate and analyze Dakota and Lakota Sioux texts. Deloria's work with Boas brought her first paying job - $18.00 a month. In 1916, Deloria's mother died and she had – at least partially - to assume the role of provider for her family Through her life she suffered from not having had the time (and the money) necessary to take an advanced degree, largely because of her commitment to the support of her family; her father and step-mother were elderly and her sister Susan depended on her financially.
During her work with Boas Deloria met and worked also with his students Margaret Mead and Ruth Benedict. In the public perception Ella had to step back behind Mead and Benedict unjustly. Many regarded her as simply a secretary, although it appears that Boas regarded her as a colleague. Her linguistic abilities and her intimate knowledge of traditional and Christianized Sioux culture, together with her deep commitment both to American Indian cultures and to scholarship, allowed Deloria to carry out important, often ground-breaking work in anthropology and ethnology. Some of her most relevant – and to rarely read - Works are Speaking of Indians (1944, reprinted 1998) and her novel Waterlily, written in the 1940ies and released posthumous in 1988.
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