Nicholas Black Elk was an Oglala Lakota holy man who converted to Catholicism later in life. This post briefly explores the intersection between traditional Lakota beliefs and Catholicism as well as provides resources to learn more about Black Elk’s remarkable life.
Introduction
I’ve been interested in indigenous history for many years. My first exposure to it, in a very general sense, was through Black Elk Speaks by John Neihardt. Published in 1932, it’s considered by many to be a valuable historical and cultural document that sheds light on the complexities of indigenous identity, spirituality, and the challenges faced by Native American communities during a transformative period in history.
I was enraptured by the account of Black Elk’s vision but I always had such a hard time understanding how he, a very influential holy man in his community, could seemingly leave it all behind and convert to Catholicism. I’ve since learned that even though he was a baptized convert, he continued to maintain and integrate many traditional Lakota practices into his Catholic practice.
His life fascinates me in that it seemed to represent the traditional heritage of the Lakota people in a rapidly changing world. He always seemed to have one foot in the old ways and one in the new.
I later learned that Black Elk Speaks only captured about the first 25 years of his life and that after his conversion, Black Elk was credited with bringing about 400 people into the Catholic faith.
Cultural Context:
To understand Nicholas Black Elk’s conversion, I think it is crucial to consider the cultural and historical backdrop against which his life unfolded. The late 19th century witnessed the displacement of Native American tribes, including the Lakota, as they grappled with the loss of ancestral lands, buffalo herds, and traditional ways of life. The spiritual fabric of these communities was being tested, setting the stage for individuals like Black Elk to seek solace and meaning in the face of unprecedented challenges.
Treaties were made and broken. Families were forced to subsist on what were often meager rations and those that tried to feed their people through the buffalo hunts soon find themselves without buffalo. Farming was introduced but seemed to many Lakota a foreign and undignified way to obtain sustenance.
Although there are multiple factors that converged during the late 1800s that impacted the Lakota people which can’t be captured here, some main themes emerge which are important to highlight:
- Western Expansion and Conflicts: As pioneers and settlers pushed westward, the Lakota found themselves in the crosshairs of the expanding United States. The discovery of gold in the Black Hills intensified tensions, leading to conflicts such as the Battle of Little Bighorn in 1876, where Lakota and Cheyenne warriors, led by figures like Sitting Bull and Crazy Horse, achieved a brief victory against the U.S. Army.
- Forced Relocations and Loss of Lands: The U.S. government’s policy of westward expansion included the forced relocation of Native American communities. The Treaty of Fort Laramie in 1868 had granted the Lakota ownership of the Black Hills, but as gold fever spread, the U.S. government violated the treaty, leading to the loss of this sacred land. The subsequent forced relocations, including the Dawes Act of 1887, further diminished Lakota territory.
- Buffalo Decline and Cultural Impact: The buffalo, integral to Lakota culture and survival, faced rapid depletion due to overhunting and the construction of the transcontinental railroad. As buffalo herds dwindled, the Lakota faced severe economic challenges and the erosion of their traditional way of life, which revolved around the buffalo.
- Suppression of Indigenous Spirituality: The late 1800s also witnessed the suppression of indigenous spiritual practices by the U.S. government. The ban on ceremonies such as the Sun Dance and the imposition of reservation life disrupted the spiritual fabric of Lakota society, leading to a period of cultural upheaval.
- Adaptation and Resilience: Despite these challenges, the Lakota demonstrated remarkable resilience. Leaders like Red Cloud negotiated with the U.S. government, attempting to secure the best possible conditions for their people. The adaptability of figures like Nicholas Black Elk, who embraced aspects of Catholicism while maintaining his Lakota identity, exemplified a nuanced response to cultural change.
Background
Nicholas Black Elk, born around 1863 in the Little Powder River Valley of present-day Wyoming, was a holy man, spiritual leader, and visionary (wicasa wakan).
From an early age, Black Elk exhibited spiritual sensitivity. At the age of nine, he experienced a powerful vision that set the course for his future as a spiritual leader. This visionary experience shaped Black Elk’s understanding of the interconnectedness of all living things and fueled his commitment to the traditional Lakota way of life.
As a young man, Black Elk participated in battles such as the Battle of Little Bighorn in 1876. However, the late 19th century brought challenges to the Lakota people, including the loss of their lands, decline of the buffalo herds, and the suppression of indigenous spiritual practices. In this tumultuous context, Black Elk’s spiritual journey took a significant turn when he encountered Catholicism through the presence of missionaries.
Encountering Catholicism
The convergence of Lakota spirituality and Catholicism in Black Elk’s life is a fascinating intersection of two seemingly disparate worlds. The arrival of Catholic missionaries brought new religious perspectives to the Lakota, challenging traditional beliefs while offering an alternative spiritual path. Black Elk’s curiosity and openness to these new ideas marked the beginning of a profound spiritual synthesis.
In the 1880s, Black Elk converted to Catholicism, (his wife, Katie War Bonnet, was Catholic) embracing elements of the faith while maintaining a deep connection to his Lakota heritage. This dual spiritual allegiance set him on a unique path as a bridge between two worlds, and he played a pivotal role in fostering understanding between the Lakota and the Catholic Church. Black Elk’s life became a testament to the possibility of syncretism and cultural coexistence.
Later in life, Black Elk worked as a catechist, sharing his spiritual insights and experiences with both Lakota and Catholic communities.
The Sacramental Journey
Black Elk’s conversion to Catholicism was not a mere abandonment of his indigenous beliefs but a nuanced integration of both spiritual traditions. The sacramental nature of Catholicism resonated with his understanding of the sacred, providing a framework through which he could express his reverence for the divine. The rituals of the Catholic Church became intertwined with Lakota ceremonies, creating a unique tapestry of faith.
Some, I imagine, questioned Black Elk’s conversion. Was it complete? Let’s turn to Black Elk himself from a letter he wrote later in life trying to dispel some of those who had doubts:
I shake hands with my white friends. Listen, I speak some true words. A white man made a book and told what I had spoken of olden times, but the new times he left out. So I speak again, a last word. I am now an old man. I called my priest to pray for me and to give me holy oil and the Holy Food, (the Yutapi Wakan). Now I will tell you the truth. Listen my friend. In the last thirty years I am different from what the white man wrote about me. I am a Christian. I was baptized thirty years ago by the Black-gown priest called Little Father (Ate-ptecela). After that time all call me Nick Black Elk. Most of the Sioux Indians know me. I am now converted to the true Faith in God the Father, the Son and the Holy Ghost. I say in my own Sioux Lakota language: Ateunyanpi: – Our Father who art in heaven, hallowed be thy name — as Christ taught us to say. I say the Apostle’s Creed and I believe every word of it. I believe in seven holy Sacraments of the Catholic Church. . . .
Source: https://www.catholicworldreport.com/2022/12/06/st-nicholas-black-elk/
Legacy and Impact
The implications of Black Elk’s conversion extended beyond his personal spiritual journey. As a bridge between two worlds, he played a crucial role in fostering understanding and collaboration between the Lakota and the Catholic Church. His life story continues to inspire discussions on the intersection of faith, cultural identity, and the resilience of indigenous spirituality in the face of cultural upheaval.
In August of 2016 a cause for Black Elk’s canonization was opened. This opens a way for the possibility of him eventually being recognized as a saint. More information can be found at Black Elk Canonization.
Conclusion
Nicholas Black Elk’s conversion to Catholicism was a complex and deeply personal journey that reflected the challenges and opportunities of a changing world. His ability to navigate the intersections of two spiritual traditions speaks to the resilience of indigenous spirituality and the capacity for individuals to find common ground amid cultural diversity. As we explore the nuances of Black Elk’s spiritual confluence, we gain valuable insights into the enduring quest for meaning and connection in the face of cultural transformation.
Nicholas Black Elk’s legacy endures not only through his contributions to the understanding of Lakota spirituality but also as a symbol of cultural resilience, adaptability, and the pursuit of harmony in a world undergoing profound change.
