Then they began dancing, wheeling from one quadrant of the sacred circle to the next, drawing everyone into the circle until all were within the center (Wink 2000). A stick was planted in the earth that would flower as a sign of life and hope for the Sioux tribe (Wink 2000). Black Elk never doubted that his vision depicted the harmony and life that the Great Spirit wanted for all human beings on earth, yet due to the suffering the Sioux endured by the United States policies, he felt that the vision had failed, and even blamed himself (Wink 2000). Toward the end of his life, Black Elk once said,

And now when I look about me upon my people in despair, feel like crying, and I wish and wish that my vision could have been given to a man more worthy. I wonder why it came to me, a pitiful old man who can do nothing. Men and women and children I have cured of sickness with the power the vision gave me; but my nation I could not help. If a man or woman or child dies, it does not matter long, for the nation lives on. It was the nation that was dying, and the vision was for the nation; but have done nothing with it (Wink 2000).

The massacre at Wounded Knee had so devastated Black Elk that much of his last years were filled with bitter sadness at the life forced upon his people by white colonizers (Downey 1994). Speaking of the massacre, he said, "...something else died there in the bloody mud, and was buried in the blizzard. A people's dream died there. It was a beautiful dream... The notion's hoop is broken and scattered. There is no center any longer, and the sacred tree is dead" (Downey 1994).

Although the last years of his life were filled with sadness, Black Elk was a devout catholic and held the teachings sacred. His daughter Lucy recalled that he often walked for miles to find a priest who would administer last rights (Black). Yet, his Lakota spirituality...

Black Elk mastered both, for he feared U.S. policies would eventually destroy the Lakota identity (Hoxie 1996). His religion had a huge impact on his community, and many Sioux came to him for advice and healing (Black).
Black Elk's vision eventually became a warning message to the entire Lakota Nation, for he feared that should they cross over into total assimilation and acculturation, they would lose their rich traditions and cease to exist as a unique nation (Hoxie 1996). His legacy is that of courage and inspiration to the Lakota Nation. He provided leadership in the acceptance of Christianity for a peaceful coexistence with the dominant society while at the same time remaining a Lakota traditionalist at heart (Hoxie 1996).

Thanks to the Indian Religious Freedom Act of 1978, the Lakota Nation is now free to express and practice their traditions. The popularity of Black Elk's teachings created a renaissance of Lakota spirituality, and has resulted in decreased membership in Christian faiths across the reservations (Hoxie 1996). However, some Christian churches have incorporated the Lakota tradition, yet the true Lakota traditional spirituality has continued to grow, especially among the younger generations (Hoxie 1996)

Works Cited

Black Elk. Retrieved November 27, 2006 at http://home.pacbell.net/wgraetz/wgraetz/black.html

Downey, Anne M. (1994, September 22). A broken and bloody hoop: the intertextuality of 'Black Elk Speaks' and Alice Walker's 'Meridian.' MELUS. Retrieved November 27, 2006 from HighBeam Research Library.

Hoxie, Frederick E. (1996). Encyclopedia of North American Indians. Houghton Mifflin

Company. 1996. Pp. 73,74.

Wink, Walter. (2000, March…