The best books of American Indian worldviews and traditional ecological wisdom

This book was my first portal into the North American Plains-Indian worldview.

It is a powerful narrative of a profoundly spiritual visionary that “has become a North American bible of all tribes,” writes Vine Deloria in his Introduction to the 1979 Bison Books edition.

“So important has this book become that one cannot today attend a meeting on Indian religion and hear a series of Indian speakers without recalling the exact parts of the book that lie behind contemporary efforts to inspire and clarify those beliefs that are ‘truly Indian.’”

It has also become the genre exemplar of American Indian spiritual narratives—autobiography as the armature on which to sculpt a spiritual worldview. Black Elk fought against George Armstrong Custer at the battle of Little Bighorn alongside his cousin the great Crazy Horse, and he was a leader of the Ghost Dance which ended tragically in the massacre of Wounded Knee.

Living two generations after Black Elk, Lame Deer begins his life story with a vivid description of his own vision quest—a rite of passage for Lakota youth.

After purification in the sweat lodge, alone on a hill in the darkness, he learned that his wish to become a medicine man was to be granted. While Black Elk’s story is solemn and tragic, Lame Deer’s is spiced with humor and humanity. He gets drunk and goes to jail. He climbs to the top of Mount Rushmore and sits on Teddy Roosevelt’s head.

But he explains, in all seriousness, the symbolism of the sacred pipe, the meaning of the Sun Dance, and the secrets of the shaman.

His life story in Black Elk Speaks ends when Black Elk was only twenty-seven years old. He would live another sixty years. The Sixth Grandfather completes his biography.

Black Elk successfully made his way into the utterly new White man’s world, performing in Buffalo Bill’s Wild West Show in Europe and converting to Catholicism and becoming a deacon. Toward the end of his life, Black Elk renounced Catholicism and with a providential encounter with the poet John G. Neihardt, he found the person in whom he could entrust his great vision, which he had never truly forsaken.

He spoke in Lakota, his son Ben translated, and Neihardt’s daughters Enid and Hilda transcribed his narrative in shorthand. The Neihardt daughters’ typescripts are published here in full and clearly show that the poet’s contribution was only to distill the essence of Black Elk’s tale in vivid and concise prose, not to intrude any of his own preconceptions.

The spiritual worldview so beautifully rendered in Black Elk Speaks reflects the landscape of the North American Great Plains.

The Four Winds emanate from the cardinal points of the compass, and above is Father Sky and below is Mother Earth all united in one Great Spirit. The spiritual worldview of the Ojibwa reflects the landscape of the woodlands surrounding the Great Lakes. It’s an animate, shape-shifting world of the Trickster/Culture Hero Nanabushu and Wendigo, the cannibal spirit of the hard and lean winter months.

In this magical-realist novel, Louise Erdrich, a writer of Ojibwa ancestry, weaves together the star-crossed lives of her fictional characters with the fluid human and animal (and animal-human) characters of the traditional Ojibwa worldview. Erdrich thus breathes new life into the Old World of the North Woods and brings that Old World to bear on the New. 

Before there was money, people bartered one kind of stuff they had in abundance for another kind that they needed (or wanted). That may be true, but little appreciated in our market-oriented Western worldview, there was once an even older gift economy.

The Gift, among other related topics, explores the gift economy, which characterized the lifeways of many American Indian peoples. Hyde provides the key to understanding many of the stories in our book.

Hunters are portrayed as “visiting” the lodges of beavers, moose, and bear. They come bearing gifts that only humans can create through artifice or cultivation: knives and tobacco, for example—things much prized by the animal recipients.

In turn—but not necessarily in return—the animals give the humans their flesh and fur. The bones are their somatic souls, which should not be broken, but returned to the element from which they came—earth or water—to be reclothed in flesh and fur.