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Lame Deer, Seeker Of Visions: The Life Of A Sioux Medicine Man, by Richard Erdoes

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Product details

Paperback: 320 pages

Publisher: Touchstone; 60006th edition (March 15, 1973)

Language: English

ISBN-10: 0671215353

ISBN-13: 978-0671215354

Product Dimensions:

5.5 x 0.8 x 8.4 inches

Shipping Weight: 1.1 pounds (View shipping rates and policies)

Average Customer Review:

4.8 out of 5 stars

99 customer reviews

Amazon Best Sellers Rank:

#341,641 in Books (See Top 100 in Books)

Tahca Ushte (Lame Deer) was a Lakota medicine man from a land now known as South Dakota ("Sioux" is a white name that insults the Lakota). His government-issued name was John Fire. He was born some time between 1895 and 1903, and died in 1976. His parents were of the last generation to be born wild and free. Two of his grandfathers had been at the battle of Little Big Horn, Custer's last stand, and one of them survived the massacre at Wounded Knee.Lame Deer's early years were spent in a remote location, where they had no contact with the outside world. He never saw a white man until he was five. At 14, he was taken away to a boarding school, where he was prohibited from speaking his language or singing his songs. The class work never went beyond the level of third grade, so Lame Deer spent six years in the third grade. He eventually gained renown for being a rebellious troublemaker. When he was 16, he went on a vision quest, and discovered that he was to become a medicine man.Sons destined to become medicine men were often removed from school by their families, because schooling was harmful to the growth of someone walking a spiritual path. One father drove away truancy officers with a shotgun. For medicine men, the skills of reading and writing had absolutely no value.When Lame Deer was 17, his mother died, and the family fell apart. The white world was closing in, making it hard for his father to survive as a rancher. He gave his children some livestock and wished them good luck. By that time, the buffalo were dead, their land was gone, many lived on reservations, and the good old days for the Lakota were behind them.Lame Deer straddled two worlds, the sacred path of Lakota tradition, and the pure madness of the "frog-skinners," -- people who were driven by an insatiable hunger for green frog-skins (dollar bills). The frog-skinners were bred to be consumers, not human beings, so they were not fun to be around.Lame Deer spent maybe 20 years wandering. He made money as a rodeo rider, clown, square dance caller, potato picker, shepherd, and so on. He always avoided work in factories or offices, "because any human being is too good for that kind of no-life, even white people." He enjoyed many women, did more than a little drinking, stole a few cars, and shunned the conventional civilized life.Between jobs he would return to his reservation and spend time with the elders. During World War II, just before Normandy, he was thrown out of the Army when they discovered that he was 39, too old. Soon after, he abandoned the frog-skin world and became a full time Indian, walking on the sacred path of a medicine man.For the Lakota, the Black Hills were the most sacred place in their world. To retain possession of them, they surrendered much of what became Montana, Wyoming, and the Dakotas. The treaty declared that the Black Hills would remain Indian territory "for as long as the sun shined." Soon after, whites discovered gold in the Black Hills, and flooded into the holy lands with drills, dynamite, whiskey, and prostitutes. The Lakota were horrified by the behavior of these civilized Christians.The frog-skinners exterminated the buffalo, and replaced them with livestock. Buffalo were beings of great power and intelligence. They even had a sense of humor. Lame Deer said that if buffalo were used in bullfighting, the cocky matadors would promptly be trampled and gored into extinction. Cattle were dullards that had the power bred out of them. Sheep and goats would stand calmly while you cut their throats.To provide additional vegetation for the dim-witted livestock, the prairie dogs had to go. Ranchers launched an intensive poisoning campaign that also killed more than a few children and pets. With the prairie dogs gone, there was far less prey for the wolves, coyotes, bobcats, foxes, badgers, hawks, and eagles. A diverse, thriving prairie ecosystem was replaced with monocultures of destructive sub-intelligent exotic species.Sheep were amazingly frail. They often fell over, with their feet in the air, and couldn't get back up again. If the shepherd didn't rescue them, they would bloat up and die. Lambs often had to be hand-raised because their mothers didn't recognize them or feed them."There was great power in a wolf, even in a coyote. You have made him into a freak -- a toy poodle, a Pekingese, a lap dog. ... You have not only altered, declawed, and malformed your winged and four-legged cousins; you have done it to yourselves. ... You live in prisons which you have built for yourselves, calling them homes, offices, factories."In the 1880s, the Indians of the west were in despair, and the Ghost Dance movement was spreading from tribe to tribe. It was a grand magic act intended to bring a new world into existence via sacred song and dance. The dead would come back to life, the buffalo herds would return, the whites would get sent back home, and the civilized world would be rolled up like a dirty old carpet -- the cities, mines, farms, and factories. This would reveal a healthy unspoiled land, with many teepees and animals, as it once had been.Dancers were not allowed to possess things from the white world: liquor, guns, knives, kettles, or metal ornaments. They would dance for four days. Whites feared an armed uprising, so they attacked the dancers. Hundreds of unarmed Indians were murdered at the Wounded Knee massacre.The magic dancing did not succeed, but today many can see that a great healing is badly needed. Obviously, the madness cannot continue forever. Lame Deer was clear: "The machine will stop." He said that a young man would one day come who would know how to turn it off. "It won't be bad, doing without many things you are now used to, things taken out of the earth and wasted foolishly." We will have to learn how to live more simply, and this will be good for one and all.Lame Deer asked Richard Erdoes to help write his story, to pass along important information. He included several chapters describing the sacred culture of the Lakota. He wanted hold up a mirror for us, to give us a different perspective, to feed a sane voice into our lost and confused world. "We must try to save the white man from himself. This can be done if only all of us, Indians and non-Indians alike, can once again see ourselves as part of this earth."Richard Adrian ReeseAuthor of What Is Sustainable

I'm rereading this book now for about the 5th time. I read it for an anthropology class about 15 years ago and it was so compelling that I reread it, recommended it to friends and then ultimately lent it to a friend who was going through an existential crisis who needed it so badly she kept it. It's profound without intending to be. It's simply about this man "Lame Deer" who is the last of a generation of Lakota Natives to learn about their traditions and values. You feel his lament for the rapidly dying culture while relishing in its beauty. This book will make you want to reconnect with whatever you hold dear and give up pursuit of meaningless things.

Lame Deer Seeker of VisionsI highly recommend this book describing the life of John Lame Deer if you are interested in the history of Native Americans or their view of The United States.These are the memoirs of Lame Deer that he worked on with Richard Erdoes. Lame Deer describes how Native Americans dealt with whites taking their land through lies and massacres. He also describes trying to keep his culture alive.We, the reader, are taken to Native American ceremonies. We are shown what happens and why. Lame Deer also explains how they have changed through whites interference. To me, this book also gives the best description of how Native American people are connected to the land.We also get the long life of Lame Deer. That guy lived quite a life. From criminal to Medicine Man, Lame Deer gives us frank description of all points in his life.For me, the descriptions of the ceremonies and the myths behind them got a little tedious, but yet it is important to have a complete description of them.This book is a good reminder that the history of Native Americans is not over. It continues as does their battles for their sacred lands. As a dominant culture we have a tendency to think, we have to move on. That is the past. This book describes how Native Americans are trying to do this, but their ancestors were massacred. They were not even allowed to keep their culture. It was taken from them at gun point.

According to the great John (Fire) Lame Deer, the eating of guts evolved into a contest. “In the old days we used to eat the guts of the buffalo, making a contest of it, two fellows getting hold of a long piece of intestines from opposite ends, starting chewing toward the middle, seeing who can get there first; that’s eating. Those buffalo guts, full of half-fermented, half-digested grass and herbs, you didn’t need any pills and vitamins when you swallowed those.”So much more than a book...

I originally read this book back in the 70's and purchased it for my goddaughter to read. As a refresher, I went through it again before sending it on to her. Lame Deer's sense of humor alone makes the book well worth reading. His insight to things is wonderful and his explanation of what he believes as a Medicine Man is fascinating. What really struck me, after studying Greek Mythology and going through the Illiad and the Odyssey is how man has distanced himself from nature as a result of monotheism versus polytheism. In the latter there was a god for everything, which caused the believers to have respect for the things that those gods represented. If nothing else, it taught, as Lame Deer explains, that man is not separate from, but an integral part of nature, yet we have come to lose our respect for it. We treat it as though it is our servant and that the relationship is no longer one, but now quite separated. The sense of interdependence has waned considerably. The book is an easy read as far as time spent reading it. It is the thinking and reflecting you will be doing afterward that will be your reward for having read it.

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