The Ghost Dance (Caddo: NanissÃÆ'¡anah , also called Ghost Dance of 1890 ) is a new religious movement incorporated into many American Indian beliefs system. According to the teachings of the spiritual leader of the Northern Paiute, Wovoka (renamed Jack Wilson), proper dance practice will unite people living with the spirits of the dead, bringing dead souls to battle on their behalf, making white invaders go, and bringing peace, prosperity, and unity to Native Americans across the region.
The basis for Ghost Dance, a circle dance, is a traditional form that has been used by many Native Americans since prehistoric times, but this new ceremony was first practiced in Northern Nevada Paiute in 1889. This practice swept most of the Western United States, quickly reaching areas of California and Oklahoma. When Ghari Dance spreads from its original source, Indian tribes synthesize selective aspects of rituals with their own beliefs.
Ghost dance is associated with the Wilson (Wovoka) prophecy about ending white expansion while announcing clean life goals, honest living, and cross-cultural cooperation by Indians. The Ghost Dance movement exercise is believed to have contributed to Lakota's resistance to assimilation under the Dawes Act. In the Massacre of Injuries in December 1890, US Army troops killed at least 153 Miniconjou and Hunkpapa from the Lakota. The Lakota variation in Ghost Dance tends toward millenarianism, an innovation that distinguishes the Lakota interpretation from Jack Wilson's original teachings. The Caddo is still practicing Ghost Dance today.
Video Ghost Dance
Histori
Pengaruh Paiute
The Northern Paiutes living in Mason Valley, in what is now Nevada state, are known collectively as TÃÆ'¶vusi-dÃÆ'¶kadÃÆ'¶ ( TÃÆ'¶vusi - : " Cyperus bulb "and dÃÆ'¶kadÃÆ'¶ :" eater ") at the time of European contact. The North Paiute community is currently flourishing with subsistence fishing patterns, wild game hunting, and foraging for pine nuts and roots like Cyperus esculentus .
TÃÆ'¶vusi-dÃÆ'¶kadÃÆ'¶ during this period has no permanent political organization or official, and tends to follow various spiritual leaders and community organizations. Community events center on the observation of seasonal ceremonies such as harvesting or hunting. In 1869, Hawthorne Wodziwob, a Paiute man, organized a series of community dances to announce his vision. He speaks of traveling to the land of the dead and the promises made to him by the souls who have just died. They promise to return to their loved ones within a period of three to four years.
Wodziwob's friends received this vision, probably because of his status as a healer. He urged the people to dance the general circle dance like custom during the celebration time. He continued to preach this message for three years with the help of a local "weather doctor" named Tavibo, father of Jack Wilson.
Prior to the Wodziwob religious movement, a massive epidemic of widespread fever struck in 1867. This disease and other European diseases killed about a tenth of the total population, resulting in widespread psychological and emotional trauma. Such disturbances bring disruption to the economic system and society. Many families are prevented from continuing their nomadic lifestyles.
Round Dance effect
The rounded dance is a circular community dance that is held, usually around the individual who leads the ceremony. Round dance can be ceremonial or purely social. Usually the dancers are accompanied by a group of singers who may also play hand drums simultaneously. Dancers join hands in a large circle. The dancers move left with a side-shuffle step to reflect the short drum beat patterns, bending their knees to emphasize patterns.
During his study of the Northwest Pacific tribes, anthropologist Leslie Spier used the term "dance of the prophet" to describe a ritual dance in which the participants sought trance, insistence and prophecy. Spier studied the people in the Columbia highlands (a region including Washington, Oregon, Idaho, and western Montana). At the time of his study, the only dance he was allowed to watch was social dances or dances that had incorporated Christian elements, making the inquiry of the dance of round dance complicated.
Maps Ghost Dance
Prophet
Jack Wilson, the prophet known as Wovoka , is believed to have had a vision during the solar eclipse on January 1, 1889. It was reported not the first time he had seen a vision; but as a young adult, he claims that he is then better equipped, spiritually, to handle this message. Jack has received training from an experienced holy man under the guidance of his parents after they realized he had difficulty interpreting the previous vision. Jack also trained to become a "weather doctor", following in his father's footsteps. He is known throughout the Mason Valley as a gifted and blessed young leader. Preaching the message of universal love, he often leads the circle dance, which symbolizes the heavenly sky of the sun in the sky.
Anthropologist James Mooney conducted an interview with Wilson before 1892. Mooney insisted that his message matched with that given to fellow Indians. This study compares the letters between tribes. According to Mooney, Wilson's letter says he stands before God in heaven and has seen many of his ancestors engaging in their favorite pastimes, and that God showed Wilson a beautiful land full of wild game and instructed him to go home to tell his people that they should love each other and not fight. He also declared that Jesus was being reincarnated on earth in 1892, that people should work, not steal or lie, and that they should not engage in old warfare practices or traditional deviance practices related to mourning who died. He says that if his people obey these rules, they will be united with their friends and family in another world, and in the presence of God, there will be no disease, or old age.
Mooney writes that Wilson was given the Ghost Dance and ordered to bring it back to his people. He preaches that if five-day dances are performed in appropriate intervals, the players will secure their happiness and speed up the reunion of the living and the dead. Wilson said that the Creator gave him power over the weather and that he would be the deputy in charge of affairs in the western United States, leaving President Harrison today as God's representative in the East. Jack claims that he was then told to go back home and convey God's message.
Jack Wilson claimed to have abandoned the presence of God to believe that if every Indian in the West dances a new dance to "speed up the show," all the evil in the world will be wiped out, leaving an updated Earth filled with food, love and faith. Accepted quickly by his Paiute brothers, the new religion was called "Dance In A Circle". Since the first European contact with practice came through Lakota, their expression "Spirit Dance" was adopted as a descriptive title for all such practices. This is then translated as "Ghost Dance".
Prophet message spread
Through Indians and some white settlers, Wilson's message is spread across much of the western part of the United States. At the beginning of the religious movement, many tribes sent members to investigate self-proclaimed prophets, while other communities sent delegates just to be friendly. Regardless of their initial motivation, many leave as believers and return to their homeland preaching his message. Ghost dances are also investigated by many Mormons from Utah, to whom the Indian prophet's concepts are familiar and often accepted. While many followers of Dance Dukes believe Wovoka to be a pacifist and peace master, others do not.
An elaboration of the Ghost Dance concept is the development of a ghost suit, which is a special outfit that can be worn by warriors. They reportedly refused bullets through spiritual powers. It is uncertain where this belief came from. Scholars believe that in 1890, the head of Kicking Bear introduced the concept to his people, Lakota, while James Mooney argued that the most likely source was the Mormon temple clothing (which Mormons believed protected the pious user from evil).
The Lakota interpretation draws from their traditional idea of ​​an "updated Earth" in which "all evil is carried away". This Lakota interpretation includes the removal of all European Americans from their lands.
Political influence
In February 1890, the United States government violated the Lakota agreement by adjusting the Great Sioux Reservation of South Dakota (the area that previously covered most of the state) and split it into five smaller reservations. The government accommodates white women from the eastern United States; in addition, it was meant to "break the tribal relations" and "to adapt the Indians to the whites, peacefully if they wished, or forcibly if they had to". On order reduction, the government allocated a family unit on an area of ​​320 hectares (1.3 km km) for each household. The Lakota family is expected to farm and raise livestock, and send their children to boarding schools. With the aim of assimilation, schools teach English and Christianity, as well as American cultural practices. Generally, they ban the entry of traditional Indian culture and language.
To help support Lakota during the transition period, the Indian Affairs Bureau (BIA) is to equip the Lakota with food and to hire white farmers as teachers for the community. The farming plan failed to take into account the difficulties that Lakota farmers would have in trying to grow crops in the semi-arid region of South Dakota. At the end of the planting season of 1890, during the great heat and low rainfall, it was clear that the land was incapable of producing substantial agricultural produce. Unfortunately, this is also the time when the government's patience by supporting the so-called "lazy Indians" runs out. They cut the quota for Lakota into two. With the bison that had been eradicated several years earlier, the Lakota family was threatened with starvation.
People move on to the Dance Ghost ritual, which scares the regulatory agency of the BIA. Those who have lived in the area long ago knew that the ritual was often held just before the battle took place. Kicking Bear was forced to leave Standing Rock, but as the dance continued, Agent James McLaughlin asked for more troops. He claims the Hunkpapa spiritual leader Sitting Bull is the true leader of the movement. A former agent, Valentine McGillycuddy, sees nothing remarkable in the dance and mocks the panic that seems to have overcome the institutions, saying: "The arrival of the troops has frightened the Indians If the Seventh-day Adventists prepare an ascension cloak for the Second Coming of the Savior , The United States Army is not moved to prevent them.Why the Indians do not have the same privileges? If troops remain, the problem will surely come. "
Nevertheless, thousands of additional US Army troops were deployed to the reservation. On December 15, 1890, Sitting Bull was arrested for failing to stop his people from practicing Ghost Dance. During the incident, one of the Sitting Bull men, Catch the Bear, fired on Lieutenant "Bull Head", hitting his right side. He immediately spun and shot Sitting Bull, hitting him on the left side, between the tenth and eleventh ribs; This exchange resulted in death on both sides, including from Sitting Bull.
Kneeed Knee
December 29, 1890 - Spotted Elk (Lakota: Unpan Gle? KÃÆ'¡ - also known as Big Foot) is a Miniconjou leader in the list of 'troubled' Indians in the US. He paused while on his way to meet with the remaining Lakota tribal chiefs. The US Army officers forced him to move with his men to a small camp near the Pine Ridge Agency. Here the soldiers could more carefully watch the old tribal chief. That afternoon, December 28, a small group of Lakota found their guide on the edge of Wounded Knee Creek. The next day, during an attempt by officers to collect weapons from the band, one young Lakota deaf warrior refused to let go of his arm. The struggle is followed where one's weapons are thrown into the air. A US officer gave the order to open fire, and Lakota responded by taking a previously seized weapon; US troops responded with a carbine gun and several light artillery weapons (Hotchkiss) mounted on a hill overlooking. When the fighting ended, 25 US soldiers lay dead, many of whom were killed by friendly fire. Among the 153 dead Lakota, most are women and children. After the massacre, the head of Kicking Bear officially handed over his weapon to General Nelson A. Miles.
Aftermath
Anger in the eastern United States arose when the public learned about the death. The US government has insisted several times that India has been soothed. Many Americans feel the US Army's actions are too harsh; some people linked the massacre at Wounded Knee Creek with "the crude act of kicking a man when he's gone". Public uproar plays a role in restoring the terms of previous agreements, including full rations and more monetary compensation for the land taken.
Twenty US soldiers received the Medal of Honor for their actions (some sources declared the number as 18 or 23). American activists and human rights activists have called this a "Dis-Honor Medal" and called for an award to be canceled, but none of them had been deprived.
After the massacre of wounds, interest and participation in the Ghari Dance movement dropped dramatically due to fear of continuing violence against practitioners. Like most ceremonies in India, it becomes clandestine rather than dying completely.
Disclaimer
Despite the widespread acceptance of the Ghari Dance movement, Navajo leaders described the Ghari Dance as "worthless words" in 1890. Three years later, James Mooney arrived at Navajo reservation in northern Arizona during his studies of the Dance Ghost movement and found Navajo never incorporate ritual into their society.
Kehoe believed that the movement did not gain traction with the tribe because of the higher level of Navajo's social and economic satisfaction at the time. Another factor is the cultural norms among the Navajo, which instill fear of ghosts and spirits, based on religious beliefs.
The Ghost Dance today
The wounded wounds are not the end of the religious ghost movement. Instead, it goes underground. Wovoka continues to spread his message, along with Kicking Bear, Short Bull, and other saints.
During the 1973 Wounded Knee incident, Lakota men and women included Mary Crow Dog, wife of Leonard Crow Dog, ghosts dancing on the site where their ancestors had been killed. In his book, Ms. Crow Dog indicates that the ghost dance continues as private ceremonies.
The dancing ghost is depicted in the 1992 Thunderheart film that takes place near the Wounded Knee Memorial. Scriptwriter John Fusco believes that it is necessary to show a few seconds of traditional ghost dance, which protagonist Ray Levoi would regard as a dream or a vision. The 2004 film Hidalgo , also written by Fusco, also depicts ghost dancers and Massacres. Fusco consults with Lakota historians and elders and has Ghost Dancers who make ceremonies in both films.
Patti Smith recorded the song, "Ghost Dance", about or inspired by the ceremony at Easter (1978). Rapper Magneto Dayo and The Lakota Medicine Men perform a tribute song called "The Journey", referring to "Ghost Dance" (2016) on the album Royalty of the UnderWorld .
American rock band Tomahawk incorporated their recording of Ghost Dance on their 2007 album 'Anonymous'.
See also
- Boxer Rebellion (1899-1901). Boxers claim that the spirits are protecting them from bullets.
- Caroline Weldon, an artist and activist who helped Sitting Bull.
- Human medicine
- Nemattanew, captain of Powhatan, died in 1622, who believed he was immune to bullets.
- Nongqawuse, an Xhosa prophet who in the 1850s preached that if Xhosas killed their livestock, the spirits would bring England back to the sea.
References
Further reading
- Andersson, Rani-Henrik. The Lakota Ghost Dance of 1890 . Lincoln: University of Nebraska Press, 2009. ISBNÃ, 978-0-8032-1073-8.
- Chocolate, Dee. Bury My Heart at Wounded Knee: The History of American West Indian . New York: Holt Paperbacks, 2001. ISBNÃ, 978-0-8050-6669-2.
- Du Bois, Cora. The 1870 Ghost Dance . Lincoln: University of Nebraska Press, 2007. ISBNÃ, 978-0-8032-6662-9.
- Kehoe, Alice Beck. The Ghost Dance: Ethnohistory and Revitalization . Long Grove, Illinois: Waveland Press, 2006. ISBNÃ, 978-1-57766-453-6.
- Osterreich, Shelley Anne. Indian Indian Ghost Dance, 1870 and 1890 . New York: Greenwood Press, 1991. ISBNÃ, 978-0-313-27469-5.
- Stannard, David E. American Holocaust: Conquest the New World . Oxford University Press, 1993. ISBNÃ, 978-0-19-508557-0.
- Warren, Louis S. Red Son of God: Religion of Ghost Dance and Modern American Creation . Book Basics, 2017. ISBNÃ, 978-0465015023
External links
- Ghostdance.us
- Wovoka (Jack Wilson)
- Speech by Kicking Bear
- Short videos about Wovoka and Ghost Dance on YouTube.com
- Oklahoma History and Culture Encyclopedia - Ghost Dance Religion
Source of the article : Wikipedia
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