|Born||December 1, 1863
Little Powder River, Wyoming
|Died||August 19, 1950 (age 87)
Pine Ridge, South Dakota
|Resting place||Saint Agnes Catholic Cemetery, Manderson, South Dakota|
|Spouse(s)||Katie War Bonnet (1892–1903)
Anna Brings White (1905–1941)
Lucy Looks Twice (?–1978)
Black Elk was a Sioux medicine man that had great visions. He was also a great warrior and was a second cousin to Crazy Horse. He fought in a couple battles against the Americans and then was injured. After his injury he went on tour with Wild West Shows and saw parts of Europe. Eventually, he returned to America and was married and continued to be the medicine man for his people.
Black Elk was born in December 1863 along the Little Powder River (thought to be in the present-day state of Wyoming).:3 According to the Lakota way of measuring time, (referred to as Winter counts) Black Elk was born "the Winter When the Four Crows Were Killed on Tongue River".:101 In his early 40s in 1904, Black Elk was christened with the first name of Nicholas after becoming Catholic. When other medicine men would speak of him, such as his nephew Fools Crow, they would refer to him both as Black Elk and Nicholas Black Elk.:44
When Black Elk was nine years old, he was suddenly taken ill and left prone and unresponsive for several days. During this time he had a great vision in which he was visited by the Thunder Beings (Wakinyan), and taken to the Grandfathers — spiritual representatives of the six sacred directions: west, east, north, south, above, and below. These "...spirits were represented as kind and loving, full of years and wisdom, like revered human grandfathers.":preface When he was seventeen, Black Elk told a medicine man, Black Road, about the vision in detail. Black Road and the other medicine men of the village were "astonished by the greatness of the vision.":6-7
He had learned many things in his vision to help heal his people. He had come from a long line of medicine men and healers in his family; his father was a medicine man as were his paternal uncles. Late in his life as an elder, he related to John G. Neihardt the vision that occurred to him in which among other things he saw a great tree that symbolized the life of the earth and all people. Neihardt recorded all of it in minute detail, and consequently it is preserved in various books today.
In his vision, Black Elk is taken to the center of the earth, and to the central mountain of the world. What mythologist Joseph Campbell explained as "the axis mundi, the central point, the pole around which all revolves...the point where stillness and movement are together..." Black Elk was residing at the axis of the six sacred directions. Campbell viewed Black Elk's statement as key to understanding myth and symbols.
As Black Elk related:
And while I stood there I saw more than I can tell and understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together like one being. And I saw that the sacred hoop of my people was one of many hoops that made one circle, wide as daylight and as starlight, and in the center grew one mighty flowering tree to shelter all the children of one mother and one father. And I saw that it was holy.:intro., 97
Black Elk had many visions throughout his life which reinforced what he had experienced as a boy, and he worked among his people as a healer and medicine man.
He was involved in several battles with the U.S. Cavalry. He participated, at about the age of twelve, in the Battle of Little Big Horn of 1876, known as the Battle of the Greasy Grass to the Lakota; and was injured in the Wounded Knee Massacre in 1890.
Wild West Shows
In 1887, he traveled to England with Buffalo Bill's Wild West Show, an experience he described in chapter twenty of Black Elk Speaks . On May 11, 1887, the troop put on a command performance for Queen Victoria, whom they called "Grandmother England." He also described being in the crowd at her Golden Jubilee.
In spring 1888, the Wild West Show set sail for the United States. Black Elk became separated from the group and the ship left without him, stranding him with three other Lakota. They subsequently joined another wild west show and he spent the next year in Germany, France, and Italy. When Buffalo Bill arrived in Paris in May 1889, Black Elk obtained a ticket to return home to Pine Ridge, arriving in autumn of 1889. During his sojourn in Europe, Black Elk was given an "abundant opportunity to study the white man's way of life," and he learned to speak rudimentary English.:9
For at least a decade, beginning in 1934, Black Elk returned to the work that he had done earlier in life with Buffalo Bill - organizing an Indian show in the Black Hills. Unlike the Wild West shows which were used to glorify Indian warfare, Black Elk's show was used primarily to teach tourists about Lakota culture and traditional sacred rituals - including the Sun Dance.
Black Elk married his first wife, Katie War Bonnet, in 1892. She became a Catholic, and all three of their children were baptized as Catholic. After her death in 1903, he became a Catholic in 1904, when he was christened with the name of Nicholas and later served as a catechist.:44 :14 Black Elk saw similarities between Christianity and the Lakota religion which allowed him to practice as a medicine man while also being Catholic. He was a leader in the revival of the Sun Dance (an important religious ceremony among several tribes) and its reinstatement in Lakota life. Lakota traditionalists now follow his version of the dance. He continued to serve as a spiritual leader among his people, seeing no contradiction in embracing what he found valid in both his tribal traditions concerning Wakan Tanka and those of Christianity. He remarried in 1905 to Anna Brings White, a widow with two daughters. Together they had three more children and remained together until her death in 1941.
Toward the end of his life, Black Elk revealed the story of his life, and a number of sacred Sioux rituals to John G. Neihardt and Joseph Epes Brown for publication, and his accounts have won wide interest and acclaim.
Since the 1970s the book Black Elk Speaks has become an important source for studying Native spirituality, sparking a renewal of interest in Native religions. Black Elk worked with John Neihardt to give a first-hand account of his experiences and that of the Lakota people. His son Ben would translate Black Elk's stories, which were then recorded by Neihardt's daughter Emid, who would then put them in chronological order for Neihardt's use. Within the American Indian Movement Black Elk Speaks became an important source for those seeking religious and spiritual inspiration. They also sought Black Elk nephew and medicine man, Frank Fools Crow for information on Native traditions.
- Books of Black Elk's accounts
- Black Elk Speaks: being the life story of a holy man of the Oglala Sioux (as told to John G. Neihardt), Bison Books, 2004 (originally published in 1932) : Black Elk Speaks
- The Sixth Grandfather: Black Elk's Teachings Given to John G. Neihardt, edited by Raymond J. DeMallie, University of Nebraska Press; new edition, 1985. ISBN= 0-8032-1664-5.
- The Sacred Pipe: Black Elk's Account of the Seven Rites of the Oglala Sioux (as told to Joseph Epes Brown), MJF Books, 1997
- Spiritual Legacy of the American Indian (as told to Joseph Epes Brown), World Wisdom, 2007
- Books about Black Elk
- Black Elk: Holy Man of the Oglala, by Michael F. Steltenkamp, University of Oklahoma Press; 1993. ISBN 0-8061-2541-1
- Nicholas Black Elk: Medicine Man, Missionary, Mystic, by Michael F. Steltenkamp, University of Oklahoma Press; 2009. ISBN 0-8061-4063-1
- The Sixth Grandfather: Black Elk's Teachings Given to John G. Neihardt, edited by Raymond J. DeMallie; 1985
- Black Elk and Flaming Rainbow: Personal Memories of the Lakota Holy Man, by Hilda Neihardt, University of Nebraska Press, 2006. ISBN 0-8032-8376-8
- Black Elk’s Religion: The Sun Dance and Lakota Catholicism, by Clyde Holler, Syracuse University Press; 1995
- Black Elk: Colonialism and Lakota Catholicism, by Damian Costello
- Black Elk Reader, edited by Clyde Holler, Syracuse University Press; 2000
- Sources differ
- DeMallie, Raymond J (1984). The Sixth Grandfather: Black Elk's teachings given to John G. Neihardt. Lincoln: University of Nebraska Press. ISBN 0-8032-1664-5.
- Mails, Thomas E. (1979). Fools Crow. Garden City, NJ: Doubleday. ISBN 0385113323.
- Neihardt, John, ed., Black Elk Speaks, annotated edition, published by SUNY, 2008, p. 33.
- Campbell, Joseph (1991). The Power of Myth (with Bill Moyers). Anchor Books edition (non-illustrated smaller-format edition). p. 111. ISBN 0 385 41886 8.
- Black Elk (2008). Black Elk speaks: being the life story of a holy man of the Oglala Sioux as told through John G. Neihardt (Flaming Rainbow). Albany, NY: State University of New York Press. ISBN 9781438425405.
- http://www.bbc.co.uk/manchester/content/articles/2005/07/28/buffalo_bill_salford_280705_feature.shtml "Tracking the Salford Sioux"]
- Black Elk Speaks
- "When she came to where we were, her wagon stopped and she stood up. Then all those people stood up and roared and bowed to her: but she bowed to us." Neihardt, John, ed., Black Elk Speaks, annotated edition, published by SUNY, 2008, pp. 176-177.
- John G. Neihardt (1 August 2008). Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux. SUNY Press. p. 313. ISBN 978-1-4384-2538-2. Retrieved 24 February 2013.
- Clyde Holler (2000). The Black Elk Reader. Syracuse University Press. pp. 39–. ISBN 978-0-8156-2836-1. Retrieved 24 February 2013.
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