The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2. — John Shaqi
The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2.Mooney, James
Religion
The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2.
Mooney, James
Dakota Indians -- Wars, 1890-1891; Ghost dance
Dog-soldier insignia—rattle and quirt 987
95. Diagram of awl game 1002
96. Sticks used in awl game 1003
97. Trump sticks used in awl game 1003
98. Baskets used in dice game 1004
99. Dice used in dice game 1005
100. Cheyenne camping circle 1026
101. Paiute wikiup 1049
102. Native drawings of Ghost dance—A, Comanche; B, Sioux 1060
103. Jerking beef 1066
104. Kiowa camping circle 1080
[Illustration: PL. LXXXV
INDIAN RESERVATIONS
OF THE
UNITED STATES
IN 1890
Showing approximate area
of the Ghost Dance
]
THE GHOST-DANCE RELIGION
By +James Mooney+
INTRODUCTION
In the fall of 1890 the author was preparing to go to Indian Territory,
under the auspices of the Bureau of Ethnology, to continue researches
among the Cherokee, when the Ghost dance began to attract attention,
and permission was asked and received to investigate that subject
also among the wilder tribes in the western part of the territory.
Proceeding directly to the Cheyenne and Arapaho, it soon became evident
that there was more in the Ghost dance than had been suspected, with
the result that the investigation, to which it had been intended to
devote only a few weeks, has extended over a period of more than
three years, and might be continued indefinitely, as the dance still
exists (in 1896) and is developing new features at every performance.
The uprising among the Sioux in the meantime made necessary also the
examination of a mass of documentary material in the files of the
Indian Office and the War Department bearing on the outbreak, in
addition to the study in the field of the strictly religious features
of the dance.
The first visit of about four months (December, 1890–April, 1891) was
made to the Arapaho, Cheyenne, Kiowa, Comanche, Apache, Caddo, and
Wichita, all living near together in the western part of what was then
Indian Territory, but is now Oklahoma. These tribes were all more or
less under the influence of the new religion. The principal study
was made among the Arapaho, who were the most active propagators of
the “Messiah” doctrine among the southern tribes and are especially
friendly and cordial in disposition.
Public-domain text, read in full here on John Shaqi.
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