![]() ![]() Il participa … Wikipédia en Françaisīlack Elk - Infobox Person name = Black Elk caption = Black Elk with wife and daughter, circa 1890 1910 dead = dead birth date = 1863 death date = 1950 Black Elk (Hehaka Sapa) (c. Il fut un petit cousin du célèbre chef indien Crazy Horse. Black Elk (Hehaka Sapa), en français Wapiti Noir, né en 1863 et mort en 1950, est un docteur et homme sacré de la tribu des indiens Lakota (Sioux). August 1950) war ein Wichasha Wakan (Medizinmann, Heiliger Mann) der Oglala Lakota Indianer und katholischer Katechist in der Pine Ridge Reservation, South Dakota … Deutsch Wikipediaīlack Elk - avec sa femme et sa fille. * īlack Elk - Nicholas Black Elk (Hehaka Sapa * Dezember 1863 † 19. Because Neihardt is the author he was able to exaggerate or change some parts of the story weasel-inline. To make this book, Black Elk spoke to his son who translated the story into english for John Neihardt and his daughter to record. *"Black Elk Speaks", 1932, William Morrow & Company 1961 University of Nebraska Press edition with new preface by author, 1979 edition with introduction by Vine Deloria, Jr., 1988 edition: ISBN 0-8032-8359-8, 2000 edition with index: ISBN 0-8032-6170-5.īecause the book shows John Neihardt as the author of the book and not just the editor, there has been some weasel-inline controversy Fact|date=August 2008 as to the accuracy of the story from Black Elk's point of view weasel-inline. This won the award for "Best Historical Recording" at the 2003 Native American Music Awards ]. Some of those sessions were recorded by a Lakota educator called Warfield Moose, Sr., who entrusted the tapes to his son, Warfield Moose, Jr., in 1996. Afterwards and increasingly after his father's death in 1950, Ben Black Elk visited local schools to tell the traditional stories of the Lakota history and culture. In 1931, Ben Black Elk translated his father's words for John Neihardt. It is claimed that a copy of the book interested scholars in Germany, including the psychologist Carl Jung and that it was was republished in 1961. ![]() The current popularity of the book shows the growth of interest in the social and ethical analysis of Native American tribes.Īn online publication called "The Indian Reader" ], a publication of an organisation called "The Native American Church" ] claims to have interviewed Wallace Black Elk, Black Elk's grandson, also a medicine man ]. ![]() The book "Black Elk Speaks", grew from their conversations continuing in the spring of 1931, and is now Neihardt's most familiar work. ![]() The two men developed a close friendship. As Neihardt tells the story, Black Elk gave him the gift of his life's narrative, including the visions he had had and some of the Oglala rituals he had performed. In the summer of 1930, as part of his research into the Native American perspective on the Ghost Dance movement, Neihardt contacted an Oglala holy man named Black Elk, who had been present as a young man at the 1876 Battle of the Little Big Horn and the 1890 Wounded Knee Massacre. Black Elk's son, Ben Black Elk, translated Black Elk's words from Lakota into English ]. Letter from John G."Black Elk Speaks" is a 1932 story of an Oglala Sioux medicine man as told by John Neihardt. The offering of the pipe - Early boyhood - The great vision - The bison hunt - At the soldier's town - HIgh Horse's courting - Wasichus in the hills - The fight with Three Stars - The rubbing out of Long Hair - Walking the black road - The killing of Crazy Horse - Grandmother's land - The compelling fear - The horse dance - The dog vision - Heyoka ceremony - The first cure - The powers of the bison and the elk - Across the Big Water - The spirit journey - The messiah - Visions of the other world - Bad trouble coming - The butchering at Wounded Knee - The end of the dream - Author's postscript - Appendixes. "Earth works - recommended fiction and non fiction about nature and the environment for adults and young adults." Accounts of his visions and of the tribal dances he carried out according to those visions are particularly vivid and notable. In order to preserve his traditional culture, this Sioux seer related its values and traditions to the wider world. Originally published: New York : Morrow, 1932 ![]()
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