Religious Revitalization Among The Kiowas

Framed by theories of syncretism and revitalization, Religious Revitalization among the Kiowas examines changes in Kiowa belief and ritual in the final decades of the nineteenth century. During the height of the horse-and-bison culture, Kiowa beliefs were founded in the notion of daudau, a force permeating the universe that was accessible through vision quests. Following the end of the Southern Plains wars in 1875, the Kiowas were confined within the boundaries of the Kiowa-Comanche-Apache (Plains Apache) Reservation. As wards of the government, they witnessed the extinction of the bison herds, which led to the collapse of the Sun Dance by 1890. Though prophet movements in the 1880s had failed to restore the bison, other religions emerged to fill the void left by the loss of the Sun Dance. Kiowas now sought daudau through the Ghost Dance, Christianity, and the Peyote religion. Religious Revitalization among the Kiowas examines the historical and sociocultural conditions that spawned the new religions that arrived in Kiowa country at the end of the nineteenth century, as well as Native and non-Native reactions to them. A thorough examination of these sources reveals how resilient and adaptable the Kiowas were in the face of cultural genocide between 1883 and 1933. Although the prophet movements and the Ghost Dance were short-lived, Christianity and the Native American Church have persevered into the twenty-first century. Benjamin R. Kracht shows how Kiowa traditions and spirituality were amalgamated into the new religions, creating a distinctive Kiowa identity.

Framed by theories of syncretism and revitalization, Religious Revitalization among the Kiowas examines changes in Kiowa belief and ritual in the final decades of the nineteenth century. During the height of the horse-and-bison culture, Kiowa beliefs were founded in the notion of daudau, a force permeating the universe that was accessible through vision quests. Following the end of the Southern Plains wars in 1875, the Kiowas were confined within the boundaries of the Kiowa-Comanche-Apache (Plains Apache) Reservation. As wards of the government, they witnessed the extinction of the bison herds, which led to the collapse of the Sun Dance by 1890. Though prophet movements in the 1880s had failed to restore the bison, other religions emerged to fill the void left by the loss of the Sun Dance. Kiowas now sought daudau through the Ghost Dance, Christianity, and the Peyote religion. Religious Revitalization among the Kiowas examines the historical and sociocultural conditions that spawned the new religions that arrived in Kiowa country at the end of the nineteenth century, as well as Native and non-Native reactions to them. A thorough examination of these sources reveals how resilient and adaptable the Kiowas were in the face of cultural genocide between 1883 and 1933. Although the prophet movements and the Ghost Dance were short-lived, Christianity and the Native American Church have persevered into the twenty-first century. Benjamin R. Kracht shows how Kiowa traditions and spirituality were amalgamated into the new religions, creating a distinctive Kiowa identity.

Benjamin Kracht's Kiowa Belief and Ritual, a collection of materials gleaned from Santa Fe Laboratory of Anthropology field notes and augmented by Alice Marriott's field notes, significantly enhances the existing literature concerning Plains religions.

In the 1860s and 1870s, the United States government forced most western Native Americans to settle on reservations. These ever-shrinking pieces of land were meant to relocate, contain, and separate these Native peoples, isolating them from one another and from the white populations coursing through the plains. We Do Not Want the Gates Closed Between Us tells the story of how Native Americans resisted this effort by building vast intertribal networks of communication, threaded together by letter writing and off-reservation visiting. Faced with the consequences of U.S. colonialism—the constraints, population loss, and destitution—Native Americans, far from passively accepting their fate, mobilized to control their own sources of information, spread and reinforce ideas, and collectively discuss and mount resistance against onerous government policies. Justin Gage traces these efforts, drawing on extensive new evidence, including more than one hundred letters written by nineteenth-century Native Americans. His work shows how Lakotas, Cheyennes, Utes, Shoshones, Kiowas, and dozens of other western tribal nations shrewdly used the U.S. government’s repressive education system and mechanisms of American settler colonialism, notably the railroads and the Postal Service, to achieve their own ends. Thus Natives used literacy, a primary tool of assimilation for U.S. policymakers, to decolonize their lives much earlier than historians have noted. Whereas previous histories have assumed that the Ghost Dance itself was responsible for the creation of brand-new networks among western tribes, this book suggests that the intertribal networks formed in the 1870s and 1880s actually facilitated the rapid dissemination of the Ghost Dance in 1889 and 1890. Documenting the evolution and operation of intertribal networking, Gage demonstrates its effectiveness—and recognizes for the first time how, through Native activism, long-distance, intercultural communication persisted in the colonized American West.

"This book shows how imperialism molded American religion-both the category of religion and the traditions designated as religions-and reveals the multifaceted roles of American religions in structuring, enabling, surviving, and resisting the U.S. Empire"--

Stories from Saddle Mountain recounts family stories that connected the Tongkeamhas, a Kiowa family, to the Saddle Mountain community for more than a century. Henrietta Apayyat (1912–93) grew up and married near Saddle Mountain, where she and her husband raised five sons and five daughters. She began penning her memoirs in 1968, including accounts about a Peyote meeting, revivals and Christmas encampments at Saddle Mountain Church, subsistence activities, and attending boarding schools and public schools. When not in school, Henrietta spent much of her childhood and adolescence close to home, working and occasionally traveling to neighboring towns with her grandparents, whereas her son Raymond Tongkeamha left frequently and wandered farther. Both experienced the transformation from having no indoor plumbing or electricity to having radios, televisions, and JCPenney. Together, their autobiographies illuminate dynamic changes and steadfast traditions in twentieth-century Kiowa life in the Saddle Mountain countryside.

Oklahoma is home to nearly forty American Indian tribes and includes the largest Native population of any state. As a result, many Americans think of the state as “Indian Country.” In 2009, Blue Clark, an enrolled member of the Muscogee (Creek) Nation, produced an invaluable reference for information on the state’s Native peoples. Now, building on the success of the first edition, this revised guide offers an up-to-date survey of the diverse nations that make up Oklahoma’s Indian Country. Since publication of the first edition more than a decade ago, much has changed across Indian Country—and more is known about its history and culture. Drawing from both scholarly literature and Native oral sources, Clark incorporates the most recent archaeological and anthropological research to provide insights into each individual tribe dating back to prehistoric times. Today, the thirty-nine federally recognized tribes of Oklahoma continue to make advances in the areas of tribal governance, commerce, and all forms of arts and literature. This new edition encompasses the expansive range of tribal actions and interests in the state, including the rise of Native nation casino operations and nongaming industries, and the establishment of new museums and cultural attractions. In keeping with the user-friendly format of the original edition, this book provides readers with the unique story of each tribe, presented in alphabetical order, from the Alabama-Quassartes to the Yuchis. Each entry contains a complete statistical and narrative summary of the tribe, covering everything from origin tales to contemporary ceremonies and tribal businesses. The entries also include tribal websites, suggested readings, and photographs depicting visitor sites, events, and prominent tribal personages.

All My Relatives demonstrates the significance of a new animist framework for understanding North American indigenous culture and history and how an expanded notion of personhood serves to connect otherwise disparate and inaccessible elements of Lakota ethnography.