Abstract The characters in John Neihardt's "BlackElk Speaks" cross a multitude of literary representations, symbols and metaphors. Although one can say that each of these characters or representations are unique to the Lakota Sioux, and indeed represent what is unique about Native American heritage in general, This paper will focus more on how these representations and characters reflect the Christian influence upon the Lakota Sioux. Throughout "BlackElk Speaks", many Christian parallels may be found and this paper will highlight several of them.
Abstract This paper analyzes the central theme of "BlackElk Speaks," while also considering its most significant images. The paper explains how BlackElk speaks not only for himself but for the fate of his tribe and also discusses his failure to achieve peace for his nation.
From the Paper "In the book "Black Elk Speaks" John Neihardt tells the story of a Lakota Sioux holy man and how his visionary experiences impacted both his Native American nation and the world in general. Indeed the book is not simply Black Elk's personal story or biography but instead serves as an examination of the fate of his tribe as well."
Abstract This paper offers a comparison and contrast of issues confronting BlackElk and Russell Means. The writer examines the rhetoric of both Native American leaders. The writer also discusses Oglala Sioux, the Wounded Knee massacre of 19th Century and the A.I.M. takeover of the site in 20th Century.
Abstract In this paper, Neihardt provides a different historical perspective of pioneer history through the perspective of BlackElk, a Native American. The paper examines how this anthropological dictation not only provides evidence of the genocide and racism that Europeans forced upon the Indians, but also how much more noble and moral BlackElk was though his tradition and honor of treaties. The writer proposes that by getting another perspective to the often-biased American history of how Native Americans are seen, the story of BlackElk resonates the truth of happened during pioneering expansion from the voice of the defeated.
From the Paper "In this book review one can analyze the various anthropological dictations of the Native American, Black Elk, who was 'interviewed' by the European John Neihardt. By examining various aspects of the expansionist policy of the Europeans who moved into the Dakota tribal region, one can realize an Indian perspective of how they were treated in the ensuing wars. In essence, Neihardt acts as a anthropological investigator that discovers the non-European point of view of the "Indian" Wars' with Black Elk. The purpose of the John Neihardt's book Black Elk Speaks is to give validity to the Native American side of the story when westward expansion was at is peak in the Dakota regions of the Old West. Neihardt's mission is to convey a different story of early pioneer European expansion than those found in American history books."
Abstract This paper takes a look at the life and beliefs of BlackElk, member of the Oglala Sioux nation. According to the paper, BlackElk had many visions, the first of which he experienced at age nine. The paper goes on to discuss how BlackElk provided leadership in the acceptance of Christianity for a peaceful coexistence with the dominant society, while at the same time remaining a Lakota traditionalist at heart.
From the Paper "Black Elk shared his vision with the entire tribe, which then carefully enacted each detail (Wink 2000). They gathered sixteen horses: four black horses which represented the west, four white horses for the north, four sorrels for the east, and four buckskins for the south, and all with riders painted accordingly (Wink 2000). Then they began dancing, wheeling from one quadrant of the sacred circle to the next, drawing everyone into the circle until all were within the center (Wink 2000). A stick was planted in the earth that would flower as a sign of life and hope for the Sioux tribe (Wink 2000)."
Tags: Indian, Religious, Freedom, lakota, sacred, circle, Little, Powder, River
Abstract By examining the life of BlackElk, this paper provides a brief historical tour of the life of a typical Native American being confronted with the advancing white pioneers attempting to move Westward. It explores the events of various battles that took place between the pioneers and the Native Americans and the involvement that BlackElk had in each of these. It focuses specifically on the saga of the Sioux tribe.
From the Paper "According to the Microsoft Encarta Encyclopedia (2002), Black Elk (1863?1950) was a Native American religious leader of the Oglala Lakota band of the Sioux tribe. Black Elk, who at the age of 17 had a vision of the Lakota people rising up and freeing their lands from the white settlers, tried to find ways of reconciling his people's traditions with Christianity and the encroaching reality of white dominance. This vision was a famous one among the Sioux in which the Powers of the World told Black Elk of a "fearful road, a road of troubles and of war. On this road you shall walk, and from it you shall have the power to destroy a people's foes" (Neihardt, p. 29). Reality, unfortunately, would prove to be quite different. The whites were eventually successful in obliterating the Native Americans? way of life and subjugating the peoples."
Abstract Life of Nicholas BlackElk, a religioius elder, as told to the author. History of the Plains Indians of the late 19th Century. Describes the tribe's belief system. BlackElk's relating how the spirit voices came to him. Sanctioning of his vision. Need to bring his message of the unity of the planet to the world.
From the Paper " Black Elk Speaks (2000) is more than a history of the plains Indians of the latter 19th century. Black Elk was a religious elder of a people that has historically relied on the oral tradition. So this recounting of his life and his vision can be seen as a sacred text that has been preserved on paper instead of committed to memory. As Black Elk begins to relate his life and his vision to John Neihardt, he calls upon the Spirit of the World to keep him true (2), and then he reaffirms the authority of his vision, his tribe's belief system, and his belief that somehow, this vision can still be fulfilled.
When Black Elk was five years old he heard the spirit voices and saw the two messengers who flew down from the sky (14-15). He knew that this was not a dream, but a vision that came from the One Spirit. From that time he would occasionally hear the..."
Abstract This paper examines how, as a direct account of the life of an Oglala Sioux medicine man, the biography "BlackElk Speaks" lends a unique perspective to modern American audiences regarding the struggles of Native Americans during the country's tumultuous frontier era. It discusses how we are shown a rare perspective on the sacredness of life and how this includes an enormous respect and sense of comradery not only between BlackElk and his fellow man, but between the Sioux and all the living things in the world, as well as the spirits in the realm beyond.
From the Paper "Likewise, Black Elk's tribe is described in terms that are almost alien to our modern individualistic society. His people are depicted as the epitome of a united community: those living with him are not merely friends and relatives, but an extended family, his brothers and sisters in spirit. Men are hunters and soldiers, women the caregivers and domestic lynchpins, children the helpers and warriors-in-training. During religious celebration, each member plays a role in depicting the vision or bringing forth the spirits in dance and song. Everyone in the tribe has a role to play, a job to do, and they work together to succeed in doing it. "
This literary study analyzes the similarities and differences in the descriptions of Buffalo Bill in "BlackElk Speaks" by BlackElk and "Green Grass, Running Water" by Thomas King.
1,800 words (approx. 7.2 pages), 2 sources, 2006, $ 71.95
Abstract This paper discusses Thomas King's novel "Green Grass, Running Water" and how it offers a modern socio economic view of Buffalo Bill as an exploiter of Native Americans. The paper compares King's view of Buffalo Bill to that of BlackElk's view in "BlackElk Speaks" which presents a picture of the historical Buffalo Bill that is more humane in how he remembers his adventures with the traveling Wild West show.
From the Paper "By understanding the intertextual references that King makes within his more modern depiction of Buffalo Bill, one can see how he is similar to Black Elk's explanations of how this famous western character interacted with Native Americans. In contrast, the Black Elk helps forge this intertextual message in portraying the reality of Indians in connection with the historical Buffalo Bill in opposition to King's modern view of Indians. In essence, a compare and contrast of these two narratives will be examined to discover how Buffalo Bill is represented in both modern and historical perspectives."
A comparative analysis of the books "Observations on Marxism and the Lakota Tradition" by Frank BlackElk and "Those Dead Guys for a Hundred Years" by Jimmie Durham.
Abstract This paper discusses how both the books "Observations on Marxism and the Lakota Tradition" by Frank BlackElk and "Those Dead Guys for a Hundred Years" by Jimmie Durham critically examine the historical Native American tradition in America from a contemporary Native American perspective. It examines how Frank BlackElk examines his heritage with a critical economic and political eye, as well as attempts to discuss his personal search for his identity as a Native American man today. Jimmie Durham, in contrast, is much more concerned with the social and psychological terms of historical and ethnic "memory" of all Native Americans. It shows how Durham defines himself, not against an ideology or against European society, but in contrast to individuals whom he never know, yet he still sees as an intrinsic part of his past. It looks at how Durham attempts to reconstruct the lives of Native Americans from long past, while Elk is more concerned with reconstructing his own sense of self.
From the Paper "In contrast, the Native American author Jimmie Durham views his past and his connection with Native American heroes in a far more unbroken fashion. He views his connection with the dead and even the defeated as a living tradition, rather than the dead Native Americans as part of the past. ?For us, history is always personal. (I remember the Trail of Tears and Sequoia's efforts as though I had been there.) History is directly involved with our families and our generations; tied with sacred white cotton string to the sweet and intense memories of our brother or sister is the desperate and intense hope of each generation to change this history.? (Durham 171-2). Durham views his identity as a Native American, despite the currently marginal status of his people, as a viable source of identification. He portrays the supposed split between the culture of the living and the dead as simply yet another manifestation of white ideology and anathema to Native American culture."
A comparison and contrast of "Gandhi's Autobiography: The Story of My Experiments with Truth", by Mahatma Gandhi, "BlackElk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux" by John Neihardt and "The Hiding Place" by Corrie Ten Boom.
Abstract The paper examines three works, "Gandhi's Autobiography: The Story of My Experiments with Truth, "BlackElk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux" and "The Hiding Place" that represent completely different cultures, regions and faiths in the world, but all have similar messages of hope and redemption. The paper shows how each work expresses humility as a personal standard and faith as a steadfast individual character trait, expresses belief in the inherent good of humanity, and stresses the need to make personal sacrifices for the good of others.
From the Paper "Religious experience is a foundational aspect of human development and various people around the world have different and yet similar religious and spiritual experiences that make them a part of humanity. Many profound works of intimate individual experiences have been written that anecdotally express the experience of spirituality, across world religions and cultures. Regardless of the diversity of the person experiencing spiritual understanding, even if it is significantly different than your own a reader can find universal ideals and messages."
Abstract This paper examines how James Cone believes that if blacks, particularly African-Americans, don't wake up and change the traditional American image of Jesus, they will probably never grasp the true philosophy and mission of Jesus. It discusses how African-Americans must see Jesus as a black man that endured the struggle and how it is the duty of black preachers, pastors and theologians to advocate black theology, which includes the black image of Jesus, for the sake and survival of the African-American experience.
From the Paper "When one begins to think about God, questions arise as one lacks significant knowledge of God. When one begins to engage in such a dialogue, or entertains such questions, one has clearly entered the community of theology. The articles states: "The attempt to think about God leads immediately to a host of related question which are included under the term theology. First, there is the question of mans relationship to God, the ultimate source of things? Then we must ask about revelation to God, that is, how does man know what God is like? If God must reveal himself where and how is he revealed?" These are prospective questions that man can't escape when thinking about God or in dialogue about God. "
Abstract In addition to looking at the reasons for the disintegration of the Black Panthers, this paper also traces the origins of the Party, examines how and why it started, describes its program and activities, the FBI's campaign against the Black Panthers, the trial of Black Panther members in court, the role of women in BPP, and the impact of the Party on the country.
Table of Contents
The Black Panther Party
Origin
Why was the Party Started?
The Ten-Point Program
Activities of the Black Panthers
War Against the Panthers
Black Panthers in Court
Black Panther Women
Alliances and Coalitions
Mistakes Made by the Black Panthers
Impact of the Party on the Country
From the Paper "The black community of Oakland, California was greatly perturbed due to the failure of Southern white policemen to provide adequate protection for its black residents and the increasing incidents of police brutality targeted at the blacks. The organizers of the Panthers, therefore, aimed to gain justice for black people and dedicated themselves to defend the black community from racist police oppression and brutality. Besides being considered as the perpetrators of injustice and violence against the black community, the police was perceived by the Panthers as the representatives of the status quo and the "establishment" who implemented its anti-Black agenda. Since the Panthers believed that they were fighting the "status quo" the BPP considered itself to be a "revolutionary" party, which was committed to wage a class struggle to overthrow the existing order. (Harris 169)"
Abstract This paper examines the collection of essays known as "Black Witness to the Apostolic Faith" edited by David Shannon and Gayraud S. Wilmore about black and apostolic churches. It looks at how the purpose of the book is to find common ground among black Apostolic Christians and to expand their influence in the Christian and non-Christian world. It discusses how the editors believe that black Christian writers and theologians have not had the attention they deserve in the world of Christianity partly as a result of the racism of the past, which has left much power in white hands and less power in black hands. It evaluates how it seeks to take away the distortions of the Christian message which blacks were given by whites in the days of slavery.
From the Paper "In other words, in the bigger picture it should be all Christians, black and white and others, who come together in their common faith. The "confession' the authors write about is not only confession of sins but confession of faith, and that common confession can bring people together only if all sins are confessed and only if the confessor sees God as bigger than his own fears and prejudices. Wilmore is not saying that blacks should hate whites, but that whites must look at the past and accept what they did, just as blacks have had to look at the past and face what was done to them. To these Christian writers, it is God and Jesus Christ Who have allowed them to survive that past and to come out of their experiences with love and forgiveness in their hearts."
Abstract Compares Alain Locke's and Carolyn F. Gerald's proposals for a pseudo-militant black arts movement. Looks at how both authors view the self-image of the average black person as one that has been forced upon them by the white majority. The paper goes on to discuss how both authors see the need to change and recreate the black self-image, and their differing views on how to approach the task of creating this new image.
From the Paper "The main difference between Locke and Gerald is the way in which they approach the new image-making task at hand. For Locke, it is entirely a creative process. He seeks to find whatever meaning in white culture that ought to be (for black culture has, after all, left parts of its meanings floating about in white space, such as musical influences). He additionally seeks to create new meanings that can interact healthily with white culture, to create a new American culture. Gerald is far more nihilistic. Her focus is more on destruction and the (justifiable) wrath of her people. Attempted culture creation in the presence of the white discourse has only led to failure and frustration. The white discourse must be destroyed."
Tags:black, artists/writers, global, race-identification, black, people, black, literature
