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Matches in DBpedia 2014 for { ?s ?p http://en.wikipedia.org/wiki/Ghost_DanceWodziwob (died ca. 1872) was a Northern Paiute prophet who performed the first Ghost Dance rituals around 1869. The movement spread to other tribes, but died out before Wovoka, better known as Jack Wilson, reintroduced the movement in 1889.The chief figure in the movement was the prophet of peace, Jack Wilson, known as Wovoka among the Paiute. He prophesied a peaceful end to white expansion while preaching goals of clean living, an honest life, and cross-cultural cooperation by Native Americans. Practice of the Ghost Dance movement was believed to have contributed to Lakota resistance. In the Wounded Knee Massacre in 1890, U.S. Army forces killed at least 153 Lakota Sioux.[3] The Sioux variation on the Ghost Dance tended towards millenarianism, an innovation that distinguished the Sioux interpretation from Jack Wilson's original teachings. The Caddo Nation still practices the Ghost Dance today.[4]Contents [hide] 1 History1.1 Paiute influence1.2 Round dance influence2 The Prophet3 Spread of the prophet's message4 Political influence5 Wounded Knee6 Aftermath7 Relevant anthropological theory7.1 Religious revitalization model7.2 Ghost Dance within revitalization model8 Rejection9 See also10 References11 Further reading12 External links[edit]History[edit]Paiute influenceCyperus esculentusThe Northern Paiutes living in Mason Valley, in what is now the U.S. state of Nevada, were known collectively as the Tövusi-dökadö (Tövusi-: "Cyperus bulb" and dökadö: "eaters") at the time of European-American settlement. The Northern Paiute community thrived upon a subsistence pattern of foraging and augmenting their diets with fish, pine nuts, wild game, and foraging for roots such as Cyperus esculentus.The Tövusi-dökadö lacked any permanent political organization or officials. They followed self-proclaimed spiritually blessed individuals who organized events or activities for the betterment of the group as a whole. Community events centered on the observance of a ritual at a prescribed time of year or were intended to organize activities like harvests or hunting parties. In 1869, Hawthorne Wodziwob, a Paiute man, organized a series of community dances to announce his vision. He spoke of a journey to the land of the dead and of promises made to him by the souls of the recently deceased. They promised to return to their loved ones within a period of three to four years.[5]Wodziwob's peers accepted this vision, likely due to his reputable status as a healer, as he urged the populace to dance the common circle dance as was customary during a time of celebration. He continued preaching this message for three years with the help of a local "weather doctor" named Tavibo, father of Jack Wilson.[5]Prior to Wodziwob's religious movement, a devastating typhoid epidemic struck in 1867. This and other European diseases killed approximately one-tenth of the total population,[6] resulting in widespread psychological and emotional trauma. The disruption brought disorder to the economic system and society. Many families were prevented from continuing their nomadic lifestyle. Left with few options, many families ended up in Virginia City seeking employment for wages.. }

• Wodziwob abstract "http://en.wikipedia.org/wiki/Ghost_DanceWodziwob (died ca. 1872) was a Northern Paiute prophet who performed the first Ghost Dance rituals around 1869. The movement spread to other tribes, but died out before Wovoka, better known as Jack Wilson, reintroduced the movement in 1889.The chief figure in the movement was the prophet of peace, Jack Wilson, known as Wovoka among the Paiute. He prophesied a peaceful end to white expansion while preaching goals of clean living, an honest life, and cross-cultural cooperation by Native Americans. Practice of the Ghost Dance movement was believed to have contributed to Lakota resistance. In the Wounded Knee Massacre in 1890, U.S. Army forces killed at least 153 Lakota Sioux.[3] The Sioux variation on the Ghost Dance tended towards millenarianism, an innovation that distinguished the Sioux interpretation from Jack Wilson's original teachings. The Caddo Nation still practices the Ghost Dance today.[4]Contents [hide] 1 History1.1 Paiute influence1.2 Round dance influence2 The Prophet3 Spread of the prophet's message4 Political influence5 Wounded Knee6 Aftermath7 Relevant anthropological theory7.1 Religious revitalization model7.2 Ghost Dance within revitalization model8 Rejection9 See also10 References11 Further reading12 External links[edit]History[edit]Paiute influenceCyperus esculentusThe Northern Paiutes living in Mason Valley, in what is now the U.S. state of Nevada, were known collectively as the Tövusi-dökadö (Tövusi-: "Cyperus bulb" and dökadö: "eaters") at the time of European-American settlement. The Northern Paiute community thrived upon a subsistence pattern of foraging and augmenting their diets with fish, pine nuts, wild game, and foraging for roots such as Cyperus esculentus.The Tövusi-dökadö lacked any permanent political organization or officials. They followed self-proclaimed spiritually blessed individuals who organized events or activities for the betterment of the group as a whole. Community events centered on the observance of a ritual at a prescribed time of year or were intended to organize activities like harvests or hunting parties. In 1869, Hawthorne Wodziwob, a Paiute man, organized a series of community dances to announce his vision. He spoke of a journey to the land of the dead and of promises made to him by the souls of the recently deceased. They promised to return to their loved ones within a period of three to four years.[5]Wodziwob's peers accepted this vision, likely due to his reputable status as a healer, as he urged the populace to dance the common circle dance as was customary during a time of celebration. He continued preaching this message for three years with the help of a local "weather doctor" named Tavibo, father of Jack Wilson.[5]Prior to Wodziwob's religious movement, a devastating typhoid epidemic struck in 1867. This and other European diseases killed approximately one-tenth of the total population,[6] resulting in widespread psychological and emotional trauma. The disruption brought disorder to the economic system and society. Many families were prevented from continuing their nomadic lifestyle. Left with few options, many families ended up in Virginia City seeking employment for wages.".