Wambdisapa-John Ree and Pretty Rock- Felix Brunot
Oct 14, 2016 19:23:35 GMT -5
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Post by Spirit of the Owl Woman on Oct 14, 2016 19:23:35 GMT -5
As far as "faith" is concerned the Sioux Indian peoples did not have one. They believed in one Creator and their "faith " was a way of life rather than one of religious ceremony and different religious sects as taught to us by the white man. When studying our people or Native people in general, you will find that indigenous people did not war over their beliefs in the Creator. This is a phenomenon displayed by white Christian Europeans. The following can be found at www.philtar.ac.uk/encyclopedia/nam/sioux.html and can serve as general explanation of our spirituality.
The Sioux regard the universe as ultimately incomprehensible; life, growth, and death are mysterious and suggestive of powers difficult to understand. Since time itself is regarded as non-causal, and does not embody notions of change and progress, nothing in the universe can be considered to be inevitable. This incomprehensibility and unpredictability of the universe, anything difficult to understand, is called 'wakan', which also connotes the animating force of the universe, the totality of which is 'Wakan Tanka'. Wakan Tanka is the sum total of the personified powers that brought all things into being; sometimes it is embodied as the Six Grandfathers.
Humankind itself formed in and emerged from the womb of Mother Earth, as did the buffalo. Everything has its own spirit but all share the same spiritual essence that is Wakan Tanka; so it is that the most important aspects of personality are shared by everything in the universe. Other beings often shared their knowledge with humans or provided aid in time of crisis (See Mary Crow Dog:1991 pp.178-180), and so came to be thought of as 'people'. The observance of the human-like characteristics of these peoples led to the development of kinship with them. At birth one receives from Takuskanskan a guardian spirit and the life-breath or ghost which comes from the stars; at death these return to the spirit world.
Ritual seeks to placate the Wakan beings or powers - which may be predisposed to good or evil - but also involves a process of continuing revelation. On returning from his vision quest, the vision seeker commonly integrates his vision into the life of the community by performing it ritually in public. In this way, he adds to the fund of collective knowledge necessary to sustain a balanced relationship between the human community and other forms of life, both animate and inanimate. This sense of unity and of the cohesive force of ritual, is conveyed by the recurring song text: "I do this ( take part in the ritual, songs and prayers) so that I may live with my relations" (Powers:1982 p.154).
Finally, a few words on the Black Hills, why they are sacred to the Sioux. According to Charlotte Black Elk, Sioux legend says that with the creation of the universe a song was given to it, each part of the universe being imbued with a part of the song; but only in the Black Hills was the song found in its entirety, here at the "heart of everything that is" (Timewatch "Savagery and the American Indian" Part 2, BBC2 30th January 1991). Legend also says that the hills are "...a reclining female figure from whose breasts flowed life-giving forces, and to them the Lakota [Sioux] went as a child to its mother's arms" (Luther Standing Bear quoted in Matthiessen :1992 p.4). It was in the Black Hills that the Sioux people originated, and at Bear Butte on the eastern edge of the Hills, that the Creator first imparted his sacred instructions to them; thus it is that Bear Butte is the most sacred of all places, and both Sioux and Cheyenne come here each year for vision quests. Although explanations of what happens to one at death vary, it has been said that the spirits of the Sioux dead rest in the Black Hills.
I am related to Charles F Picotte, 1832-1896, son of Honore Picotte, fur trader and nephew of Chief Struck by the Ree and his wife, Louise "Waonsidawin-Merciful" Benoist, 1850-1913. Louise was sister to my great grandmother, Julia Benoist, 1868–1938, who married A. C. Smith, cousin, to Charles F Picotte also nephew of Struck by the Ree.
As far as the genealogy of Chief Charging Hawk the following is what I have been able to find. Should you need more information my email is in my profile page. Good Luck in your quest for your ancestors and welcome home.
This is what I have on Chief Charging Hawk,
BIRTH ABT 1805 • Dakota Indian Territory
DEATH Unknown
Father was:
Ozate "The Fork"
1780–
BIRTH ABT 1780 • Dakota
DEATH Unknown
Mother Unknown Sioux Win.
Siblings:
Wikosiyata
1830–
BIRTH ABT 1830 • Dakota Indian Territory
DEATH Unknown
Julia Hazawin Picotte
1819–1891
BIRTH ABT 1819 • Dakota Indian Territory
DEATH ABT 1891 • South Dakota
Julia Hazawin's Husband was:
Joseph Picotte
1807–1868
BIRTH 29 AUG 1807 • Wolf River, Canada
DEATH 27 DEC 1868 • Greenwood Agency, Dakota Territory
Julia and Joseph's Children were:
Louis Picotte 1839–
Mary Louisa Picotte 1839–1922
Emily "Mellie" Picotte 1842–1904
Paul Picotte 1842–1879
Susan Picotte 1844–1915
Mary Picotte 1846–1870
Sophia Picotte 1848–
Dalphine Picotte 1852–
Charles J. Picotte 1852–1893
Josephine Picotte 1856–1885
Lavanah
The Sioux regard the universe as ultimately incomprehensible; life, growth, and death are mysterious and suggestive of powers difficult to understand. Since time itself is regarded as non-causal, and does not embody notions of change and progress, nothing in the universe can be considered to be inevitable. This incomprehensibility and unpredictability of the universe, anything difficult to understand, is called 'wakan', which also connotes the animating force of the universe, the totality of which is 'Wakan Tanka'. Wakan Tanka is the sum total of the personified powers that brought all things into being; sometimes it is embodied as the Six Grandfathers.
Humankind itself formed in and emerged from the womb of Mother Earth, as did the buffalo. Everything has its own spirit but all share the same spiritual essence that is Wakan Tanka; so it is that the most important aspects of personality are shared by everything in the universe. Other beings often shared their knowledge with humans or provided aid in time of crisis (See Mary Crow Dog:1991 pp.178-180), and so came to be thought of as 'people'. The observance of the human-like characteristics of these peoples led to the development of kinship with them. At birth one receives from Takuskanskan a guardian spirit and the life-breath or ghost which comes from the stars; at death these return to the spirit world.
Ritual seeks to placate the Wakan beings or powers - which may be predisposed to good or evil - but also involves a process of continuing revelation. On returning from his vision quest, the vision seeker commonly integrates his vision into the life of the community by performing it ritually in public. In this way, he adds to the fund of collective knowledge necessary to sustain a balanced relationship between the human community and other forms of life, both animate and inanimate. This sense of unity and of the cohesive force of ritual, is conveyed by the recurring song text: "I do this ( take part in the ritual, songs and prayers) so that I may live with my relations" (Powers:1982 p.154).
Finally, a few words on the Black Hills, why they are sacred to the Sioux. According to Charlotte Black Elk, Sioux legend says that with the creation of the universe a song was given to it, each part of the universe being imbued with a part of the song; but only in the Black Hills was the song found in its entirety, here at the "heart of everything that is" (Timewatch "Savagery and the American Indian" Part 2, BBC2 30th January 1991). Legend also says that the hills are "...a reclining female figure from whose breasts flowed life-giving forces, and to them the Lakota [Sioux] went as a child to its mother's arms" (Luther Standing Bear quoted in Matthiessen :1992 p.4). It was in the Black Hills that the Sioux people originated, and at Bear Butte on the eastern edge of the Hills, that the Creator first imparted his sacred instructions to them; thus it is that Bear Butte is the most sacred of all places, and both Sioux and Cheyenne come here each year for vision quests. Although explanations of what happens to one at death vary, it has been said that the spirits of the Sioux dead rest in the Black Hills.
I am related to Charles F Picotte, 1832-1896, son of Honore Picotte, fur trader and nephew of Chief Struck by the Ree and his wife, Louise "Waonsidawin-Merciful" Benoist, 1850-1913. Louise was sister to my great grandmother, Julia Benoist, 1868–1938, who married A. C. Smith, cousin, to Charles F Picotte also nephew of Struck by the Ree.
As far as the genealogy of Chief Charging Hawk the following is what I have been able to find. Should you need more information my email is in my profile page. Good Luck in your quest for your ancestors and welcome home.
This is what I have on Chief Charging Hawk,
BIRTH ABT 1805 • Dakota Indian Territory
DEATH Unknown
Father was:
Ozate "The Fork"
1780–
BIRTH ABT 1780 • Dakota
DEATH Unknown
Mother Unknown Sioux Win.
Siblings:
Wikosiyata
1830–
BIRTH ABT 1830 • Dakota Indian Territory
DEATH Unknown
Julia Hazawin Picotte
1819–1891
BIRTH ABT 1819 • Dakota Indian Territory
DEATH ABT 1891 • South Dakota
Julia Hazawin's Husband was:
Joseph Picotte
1807–1868
BIRTH 29 AUG 1807 • Wolf River, Canada
DEATH 27 DEC 1868 • Greenwood Agency, Dakota Territory
Julia and Joseph's Children were:
Louis Picotte 1839–
Mary Louisa Picotte 1839–1922
Emily "Mellie" Picotte 1842–1904
Paul Picotte 1842–1879
Susan Picotte 1844–1915
Mary Picotte 1846–1870
Sophia Picotte 1848–
Dalphine Picotte 1852–
Charles J. Picotte 1852–1893
Josephine Picotte 1856–1885
Lavanah