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
Following are the various forms of his name which I have noticed:
Wo′voka, or Wü′voka, which I have provisionally rendered “Cutter,”
derived from a verb signifying “to cut;” Wevokar, Wopokahte,
Kwohitsauq, Cowejo, Koit-tsow, Kvit-Tsow, Quoitze Ow, Jack Wilson,
Jackson Wilson, Jack Winson, John Johnson. He has also been confounded
with Bannock Jim, a Mormon Bannock of Fort Hall reservation, Idaho, and
with Johnson Sides, a Paiute living near Reno, Nevada, and bitterly
opposed to Wovoka. His father’s name, Tävibo, has been given also as
Waughzeewaughber. It is not quite certain that the Paiute prophet of
1870 was the father of Wovoka. This is stated to have been the case
by one of Captain Lee’s informants (_A. G. O., 4_) and by Lieutenant
Phister (_Phister, 2_). Wovoka himself says that his father did not
preach, but was a “dreamer” with supernatural powers. Certain it is
that a similar doctrine was taught by an Indian living in the same
valley in Wovoka’s boyhood. Possibly the discrepancy might be explained
by an unwillingness on the part of the messiah to share his spiritual
honors.
In proportion as Wovoka and his doctrines have become subjects of
widespread curiosity, so have they become subjects of ignorant
misrepresentation and deliberate falsification. Different writers have
made him a Paiute, a half-blood, and a Mormon white man. Numberless
stories have been told of the origin and character of his mission and
the day predicted for its final accomplishment. The most mischievous
and persistent of these stories has been that which represents him as
preaching a bloody campaign against the whites, whereas his doctrine is
one of peace, and he himself is a mild-tempered member of a weak and
unwarlike tribe. His own good name has been filched from him and he
has been made to appear under a dozen different cognomens, including
that of his bitterest enemy, Johnson Sides. He has been denounced as an
impostor, ridiculed as a lunatic, and laughed at as a pretended Christ,
while by the Indians he is revered as a direct messenger from the
Other World, and among many of the remote tribes he is believed to be
omniscient, to speak all languages, and to be invisible to a white man.
We shall give his own story as told by himself, with such additional
information as seems to come from authentic sources.
Public-domain text, read in full here on John Shaqi.
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