Читать книгу Lost Worlds of 1863. Relocation and Removal of American Indians in the Central Rockies and the Greater Southwest онлайн
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There were other precedents for Wodziwob, including the activities of Wazadzzobahago in 1860, who, as head medicine chief of the Mono Lake Paiutes, supposedly was killed and burned only to be resurrected in three days when he arose from the ashes. On that third day a whirlwind came and raised the ashes in the form of a pillar. Mention has already been made of Wahe, the brother of Old Winnemucca, who professed to be a spirit chief and as such was protected from the bullets of his enemies. Wahe, it will be remembered, led the Indian conspiracy against Fort Churchill in 1861.102 Later on, when the Paiutes were at the Malheur Reservation in 1875, Oytes, the Dreamer chief, planned to kill Agent Parrish, and told his followers that his shamanistic powers were so great that bullets could not touch him.103
Thus, dances, ceremonial practices, and religious beliefs similar to the Ghost Dance tradition were well established both before and after Wodziwob’s 1870 trance. Wodziwob’s disciples spread the doctrine beyond Walker Lake. In the Mason and Smith valleys of Nevada, areas west of Walker Lake on the Walker River, Numa-taivo, the father of Wovoka (Jack Wilson) not only taught the tricks and ideas of shamanism to his son, but carried the Ghost Dance message throughout the area. An equally enthusiastic disciple, Weneyuga, spread the religion to the Washoe people.104 Others who were some of the first to receive the message were the Modoc people of northeastern California and the Klamath River tribes. From these regions the Ghost Dance of the 1870s went southward through the Monos, the Tule River Indians, the Panamint of Death Valley, the Chemehuevi, and Mojave. All of these were groups that had experienced dislocation and cultural decay for 20 years since California had become a state in 1850.105