Sioux Indian Religion: Tradition and Innovation

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In the past, a council of chiefs was on the top of the hierarchy. The council led the nation. One person from each tribe participated in the council. They followed the principle of consensus, meaning that the agreement of each chef is required in order for the decision to be taken. Compared to the other Plain's Indians tribes, Blackfoot women had the most rights. They were in charge of the home and their job was not only cleaning and cooking.

A Blackfoot woman built her family's house and dragged the heavy posts with her whenever the tribe moved. Women in the Blackfoot tribes owned the houses and that was their main responsibility. The Blackfoot culture allowed warriors of both gender. The chiefs and other people on top of the hierarchy were male.

Both genders took part in storytelling, artwork and music. The Blackfoot were the most powerful tribe of the Northern Plains. They acquired their triumph position through battles with their enemies. The Blackfeet were using arrows and lances in the times before the horses and firearms. They frequently aligned with their neighbors - the Gros Ventre and the Sarcee, in battles. Blackfoot belongings were carried by domesticated dogs while pulling a loaded travois consisting of two long poles attached to the dog's sides.

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Sioux Indian Religion: Tradition and Innovation [Raymond J. DeMallie, Douglas R. Parks, Arthur Amiotte] on *FREE* shipping on qualifying offers. Sioux Indian Religion: Tradition and Innovation. Edited by Raymond J. DeMallie and. Douglas R. Parks. (Norman: University of Oklahoma Press, Pp. viii +.

They acquired horses and firearms by the mid nineteenth century. The Blackfoot were nomads and it was typical for their lifestyle to move frequently from place to place, following buffalo herds. Hence they lived in a type of houses called tipis that were designed to set up and break down quickly. It was like a modern tent. An entire Blackfoot village could be packed up and ready to move within an hour. Today the situation is different.

Most Blackfoot people live in modern houses and apartment buildings. They may only put up a tepee for fun or to connect with their heritage.

Blackfoot dresses and war shirts were fringed and often decorated with elk teeth. The women wore long deerskin dresses, while men wore buckskin tunics and breech cloths with leggings. Both Blackfeet women and men wore moccasins on their feet and buffalo-hide robes in cold weather. Blackfeet people used to paint their faces for special occasions, using different patterns for war paint or religious ceremonies. Nowadays the Blackfoot people are still wearing moccasins and buckskin shirts, but they normally wear modern clothes. They only put feathers is their hair on special occasions, like performing traditional dances.

Among the important and famous figures of the Blackfoot tribe was the Indian chief Crowfoot. He led the tribe in Canada during the late 19th century. Crowfoot was an accomplished warrior and a gifted diplomat. He was known for negotiating peace between the Blackfoot Nation and the Canadian government. His people remembered him for fighting alcoholism among the Blackfoot. He was acknowledged as the most successful leader of the Blackfeet.

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Introducing the horse had a big impact on the lifestyle of the Blackfeet. They became known as far-rangers, because of their frequent interaction with other tribes of Montana and the Northern Plains, particularly the Gros Ventre, Shoshone, Crow, and Cree. Sometimes the Blackfoot benefited from their interactions a lot.

They accomplished trading goods between tribes and intermarrying. Intermarrying was essential because it formed allies for times of war.

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Martina Vigil and Florentino Montoya. Rationale for Second Half of Term: your primary purpose is to be working with your group on the project and final reports; while that work is going on independently we will be meeting to discuss general 20th century themes in Indian history, as well as Black Elk Speaks and Ceremony. These are positions that echo her own predicaments. To appreciate and recognize both distinctive cultural identities and the presence of universal human themes and patterns;. It is thought that the Sioux of the Great Plains was the first tribe to use horses around Additionally, politicalmembership within Lakota communities does not guarantee any given individual's personal practice ofthese traditions because various Christian denominations continue to be practiced in these on and off-reservation communities.

New York: The Trustees, While this legislation sought to remedyinterference of ceremonial traditions by federal agents, conflict still occurs in a number ofways. Firstly, despite the expansion of AIRFA in to protect access to sacred sites on federallands, frequently within the confines of the National Parks and Forest Services, access to andownership of the Black Hills in southwestern South Dakota is still a contentious subject. Since the government seizure of the BlackHills in , access and ownership serves as a point of contention between many Lakotaindividuals and the federal government.

This money continues to be held in trustbecause many argue that the Black Hills were never for sale and taking this money would becongruent with selling one of their most sacred places. This is just one location where accessissues continue to cause conflict between Lakota religious practitioners and the federalgovernment. Another example of conflictincludes the continued destruction of Lakota ceremonial and burial locations. One key example includes sitesthat were in the proposed route for the Dakota Access Pipeline.

Sioux Indian Religion: Tradition and Innovation

Yes—Are they oral:Yes—Is there a story or a set of stories associated with the origin of scripture:No—No—Goeckner, Database of Religious History, Page 5 of 29dance pole that dancers will be attached to during the ceremony. Are there different types of religious monumental architecture:Yes—Tombs:No—Cemeteries:Notes: Cemeteries in the Western sense have been adopted by many Lakota people, howevertraditional burial practices still take place.

These include the construction of scaffolding for thedeceased individual as well as a number of ceremonial prescriptions. No—Altars:Notes: A variety of different altars have been and continue to be constructed by contemporaryLakota peoples. Altars can vary based on the type of ceremony being conducted and theindividual conducting said ceremony see Lebeau Yes—Devotional markers:Notes: The most common devotional marker used in many ceremonies and frequently seen inthe landscape are tobacco ties. These cloth bundles filled with tobacco are crafted as anoffering during various ceremonies.

They are often placed in trees and can also be used to designateceremonial space when made as a garland.

  • Blackfoot and Sioux - 8 Humanities.
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Yes—Mass gathering point [plazas, courtyard, square. Yes—Where is iconography present [select all that apply]:On persons—At home—Are there distinct features in the religious group's iconography:No—Yes—Are sacred site oriented to environmental features:"Environmental features" refers to features in the landscape, mountains, rivers, cardinal directionsetc When an individual dies, this spiritual aspect leaves their body.

Yes—Feeding to animals:No—Secondary burial:No—Re-treatment of corpse:No—Other intensive in terms of time or resources expended treatment of corpse :Yes [specify]: Wakes can last up to a period of four days and include a community feed thattakes place for those in attendance.

Blackfoot and Sioux - 8 Humanities

Organized by kinship based on a family model:No—Organized hierarchically:No—Power of beings is domain specific:Domain can refer to a general area of life or the environment e. These individuals willdance until their piercings are pulled out resulting in chest wounds that are tended to using Lakotatraditional ethnomedicine.

Some practitioners may also have buffalo skulls attached to their backs inthe same way which are then drug around the altar until they are pulled off.

Still others may also bepierced in their arms with rawhide attached to eagle feathers that are then pulled out. I don't know—Goeckner, Database of Religious History, Page 22 of 29Does membership in this religious group require participation in large-scale rituals:I. Yes—On average, for large-scale rituals how many participants gather in one location:I don't know—What is the average interval of time between performances in hours :Performances here refers to large-scale rituals. I don't know—Are there orthodoxy checks:Orthodoxy checks are mechanisms used to ensure that rituals are interpreted in a standardizedway, e.

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No—Are there orthopraxy checks:Orthopraxy checks are mechanisms used to ensure that rituals are performed in a standardizedway, e. Yes—Goeckner, Database of Religious History, Page 23 of 29Does the group employ fictive kinship terminology:Society and InstitutionsLevels of Social ComplexityThe society to which the religious group belongs is best characterized as please chooseone :This question refers to the wider society in which the religious group is located. Notes: A sovereign American Indian nation. Share link DOI :. Customize your widget with the following options, then copy and paste the code below into the HTML of your page to embed this item in your website.

Wrapped twined baskets of the southern northwest coast - a new form with an ancient past 13 2 Marshall, Ann E. A small building to put things in 30 3 Mathews, Z. On dreams and journeys: Iroquoian boat pipes 7 3 Mauger, J. Visions of the people 18 2 Maurer, Sherry C.