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Red Cloud's Folk
The westward drive of the warlike Sioux Indians along a thousand miles of prairie and woodland, from the upper reaches of the Mississippi to the lower Powder River in Montana, is one of the epic migrations of history. From about 1660 to the first quarter of the nineteenth century, the Teton Sioux swept away all opposition: Arikaras, Ponkas, Crees, Crows, Cheyennes--all fell away and dispersed as the Sioux advanced, until the invaders ranged over a vast territory in the northwest, hunting buffalo and raiding their neighbors. During the ensuing years of heavy conflict, between 1865 and 1877, Red Cloud of the Oglalas stood out as one of the greatest of the Sioux leaders. George E. Hyde was born...
Oglala Religion
Surveys past and present religious beliefs and practices of the Oglala Sioux, relating them to Oglala social and cultural identity and the preservation of that identity
Oglala Women
Based on interviews and life histories collected over more than twenty-five years of study on the Pine Ridge reservation in South Dakota, Marla N. Powers conveys what it means to be an Oglala woman. Despite the myth of the Euramerican that sees Oglala women as inferior to men, and the Lakota myth that seems them as superior, in reality, Powers argues, the roles of male and female emerge as complementary. In fact, she claims, Oglala women have been better able to adapt to the dominant white culture and provide much of the stability and continuity of modern tribal life. This rich ethnographic portrait considers the complete context of Oglala life—religion, economics, medicine, politics, old ...
The Oglala Sioux
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The Medicine Men
For the residents of the Pine Ridge reservation in South Dakota, mainstream medical care is often supplemented or replaced by a host of traditional practices: theøSun Dance, the yuwipi sing, the heyok?a ceremony, herbalism, the Sioux Religion, the peyotism of the Native American Church, and other medicines, or sources of healing. Thomas H. Lewis, a psychiatrist and medical anthropologist, describes those practices as he encountered them in the late 1960s and early 1970s. During many months he studied with leading practitioners. He describes the healers?their techniques, personal histories and qualities, the problems addressed and results obtained?and examines past as well as present practices. The result is an engrossing account that may profoundly affect the way readers view the dynamics of therapy for mind and body.
Oglala Sioux Indians Pine Ridge Reservation 1932 Census Book 1
This new 1932 Pine Ridge Oglala Sioux Census contains over 8000 names listing sex, date of birth and age at last birthday, degree of blood, marital status (in most cases the wife's maiden name) and relationship to head of family along with the jurisdiction where they were enrolled and if they were a ward to the head of household. Also included is the allotment and annuity numbers. In 1996, the 1924 to 1932 Oglala Sioux Pine Ridge Birth and Death rolls were published by this author which has long been out of print. Now, after 24 years this 1932 Census has been transcribed as Book 1 that will go along with the original Birth and Death Records covering over 4500 names to be re-published as Book 2. An addition to this census and the forthcoming Birth and Death Rolls you will find a few early pre-1932 photographs from the Pine Ridge Reservation included in both books.
The Oglala People, 1841-1879
In the late nineteenth century the U.S. government attempted to reshape Lakota (Sioux) society to accord with American ideals. Catherine Price charts the political strategies employed by Oglala councilors as they struggled to preserve their autonomy.
Oglala Sioux Indians Pine Ridge Reservation Birth and Death Rolls 1924-1932 Book II
In 1996, this 1924 to 1932 Oglala Sioux Pine Ridge Birth and Death Rolls was published by this author which has long been out of print. Now, after 24 years these very same records have been re-transcribed containing over 4500 names and as Book II (as a companion to the Oglala Sioux Indians Pine Ridge Reservation 1932 Census Book I). In addition to the re-transcription there are 37 pre-1932 illustrations of Oglala Sioux people including their names. Also included in the book there is a Table of Contents, List of Illustrations and a very limited index since most of the records are in alphabetical order. It was felt that the illustrations needed to be included for ancestral recognition.
Black Elk
Portrays the Sioux spiritual leader as a victim of Western subjugation.
