Nicholas Black Elk

Servant of God Nicholas Black Elk (1863—1950) is popularly celebrated for his fascinating spiritual life. How could one man, one deeply spiritual man, serve as both a traditional Oglala Lakota medicine man and a Roman Catholic catechist and mystic? How did these two spiritual and cultural identities enrich his prayer life? How did his commitment to God, understood through his Lakota and Catholic communities, shape his understanding of how to be in the world? To fully understand the depth of Black Elk’s life-long spiritual quest requires a deep appreciation of his life story. He witnessed devastation on the battlefields of Little Bighorn and the Massacre at Wounded Knee, but also extravagance while performing for Queen Victoria as a member of “Buffalo Bill” Cody’s Wild West Show. Widowed by his first wife, he remarried and raised eight children. Black Elk’s spiritual visions granted him wisdom and healing insight beginning in his childhood, but he grew progressively physically blind in his adult years. These stories, and countless more, offer insight into this extraordinary man whose cause for canonization is now underway at the Vatican.

"This study of Black Elk, the Oglala Lakota subject of the bestselling Black Elk Speaks, challenges the assumptions of many scholars - both those who claim that Black Elk was a Lakota holy man first and foremost and those who maintain that he abandoned his Lakota tradition after converting to Catholicism." "Arguing from a post-colonial perspective, author Damien Costello deconstructs modern Western assumptions and shows that Black Elk was an active agent, and that his conversion was in continuity with the dynamics of Lakota culture and provided new power to challenge the dominance of colonialism. As a consequence, Black Elk the Lakota holy man and Black Elk the Lakota catechist remembered by his community were not contradictory but one consistent agent fighting for the survival of his people in a colonial world infringing on the Lakota, their lands, and their traditions."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Since its publication in 1932, Black Elk Speaks has moved countless readers to appreciate the American Indian world that it described. John Neihardt’s popular narrative addressed the youth and early adulthood of Black Elk, an Oglala Sioux religious elder. Michael F. Steltenkamp now provides the first full interpretive biography of Black Elk, distilling in one volume what is known of this American Indian wisdom keeper whose life has helped guide others. Nicholas Black Elk: Medicine Man, Missionary, Mystic shows that the holy-man was not the dispirited traditionalist commonly depicted in literature, but a religious thinker whose outlook was positive and whose spirituality was not limited solely to traditional Lakota precepts. Combining in-depth biography with its cultural context, the author depicts a more complex Black Elk than has previously been known: a world traveler who participated in the Battle of the Little Bighorn yet lived through the beginning of the atomic age. Steltenkamp draws on published and unpublished material to examine closely the last fifty years of Black Elk’s life—the period often overlooked by those who write and think of him only as a nineteenth-century figure. In the process, the author details not just Black Elk’s life but also the creation of his life story by earlier writers, and its influence on the Indian revitalization movement of the late twentieth century. Nicholas Black Elk explores how a holy-man’s diverse life experiences led to his synthesis of Native and Christian religious practice. The first book to follow Black Elk’s lifelong spiritual journey—from medicine man to missionary and mystic—Steltenkamp’s work provides a much-needed corrective to previous interpretations of this special man’s life story. This biography will lead general readers and researchers alike to rediscover both the man and the rich cultural tradition of his people.

Reveals the life of Lakota healer Nicholas Black Elk as he led his tribe's battle against white settlers who threatened their homes and buffalo herds, and describes the victories and tragedies at Little Bighorn and Wounded Knee. Reprint.

Portrays the Sioux spiritual leader as a victim of Western subjugation.

I was at my grandfather's house, and he was sitting down, getting his pipe ready early in the morning, and here was Father Sialm knocking on the door. They opened the door, and he came in, and he saw my grandfather with the pipe. Father Sialm grabbed the pipe and said, "This is the work of the devil!" And he took it and threw it out the door on the ground. My grandfather didn't say a word. He got up and took the priest's prayer book and threw it out on the ground. Then they both looked at each other, and nobody said one word that whole time.

During the winter of 1947, Black Elk, the Oglala Sioux holy man, related to Joseph Brown seven of the sacred Oglala traditions, including such revered rites as "The Keeping of the Soul", "The Rite of Purification", and "Preparing for Womanhood". The San Francisco Chronicle calls The Sacred Pipe "a valuable contribution to American Indian literature".

In I Remain Alive, Ruth J. Heflin explores the literary endeavors of five of the most prominent Native American writers from the turn of the century-Charles Eastman, Gertrude Bonnin, Luther Standing Bear, Nicholas Black Elk, and Ella Deloria-and challenges the traditional view of Native American literature. It is widely accepted that the Native American Literary Renaissance began in 1968 with N. Scott Momaday's House Made of Dawn. With this book, however, Heflin shows that the Sioux embarked on their own literary renaissance beginning in 1890 with the articles of Eastman, soon after the battle of Wounded Knee. The Sioux nation produced more booklength manuscripts in this period between Wounded Knee and the end of World War II than any other tribe. Moreover, their writings were not just autobiographical, as is typically thought, but anthropological, including fiction and nonfiction, and highly stylized memoir. No other transitional nation produced writers who wrote so extensively for the general American audience, let alone so many works that incorporated both Native American and Western literary techniques. Their stories helped shape the future of America; its identity; its developing appreciation of nature; its acceptance of alternative religions and medical practices; an awareness of the oral tradition; and a sense of multiculturalism. In this book, Heflin seeks to place these writers alongside American and English modernist work and within mainstream literature.