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| Sitting Bull (1831-1890) |
Sitting Bull's Ghost Dance and Moshiach
The final section of Jonathan Lear’s Radical Hope: Ethics in the Face of Cultural Devastation examines how Plenty Coups, the last chief of the Crow Nation, saved his people by adapting to the new world after the devastation of the world of the Crow. Although his leadership decisions were influenced by dream-visions, Lear argues that Plenty Coups possessed “imaginative excellence” which allowed him to “facilitate a creative and appropriate response to the world’s challenges” in a pragmatic, non-mystical manner.
Lear contrasts Plenty Coups’s success in this regard with the failure of Sitting Bull, chief of the Sioux. In 1889, rumors arose of a messianic figure who would arise and save the Sioux. It was claimed “he would wipe out all whites in a catastrophe, bring back their ancestors from the dead, restore all the buffalo.”
The messiah was teaching that the current task of the Indian was to perform a Ghost Dance, which would help usher in the apocalypse. The dance spread like wildfire across the reservation, but nowhere did it take greater hold than at Sitting Bull's camp at Standing Rock. The dance was ecstatic: participants would dance into a frenzy and continue until they dropped of exhaustion; they wore ghost shirts that would protect them from bullets; they abandoned all other activities in order to bring about this cataclysm … The dance continued through October and November and into December, when it was forcibly ended. As is well documented, U.S. authorities were greatly disturbed by the Ghost Dance – they were concerned it might lead to an uprising or, at least, the breakdown of civil order – and they sought to suppress it.
Lear writes: “There is no evidence that Sitting Bull actually participated in the Ghost Dance, but he did support it.” The following is Lear’s analysis of Sitting Bull’s fatal error:
Sitting Bull used a dream-vision to short-circuit reality rather than to engage with it … It is a hallmark of the wishful that the world will be magically transformed – into conformity with how one would like it to be – without having to take any realistic practical steps to bring it about. The only activity in which one is enjoined to partake in is a ritual, in this case a dance. But when the ritual comes to take over one’s entire life, as it did for the Sioux of Standing Rock in the fall of 1890, this is a case of what Freud called “turning away from reality.” Symbolic rituals take over life – whether in an individual’s private life or in the group activity of a culture – and they become a way of avoiding the real-life demands that confront one in the every day. And it led to a disaster for the Sioux.
The Rambam, in his Letter on Astrology, blames the destruction of the Second Temple on such a mistake:
This is why our kingdom was lost and our Temple was destroyed and why we were brought to this, for our fathers sinned and are no more because they found many books dealing with the matters of the star gazers, which are the root of idolatry ... they erred and were drawn after them, imagining them to be glorious science and to be of great utility. They did not busy themselves with the art of war or with the conquest of lands, but imagined that those studies would help them. Therefore, the prophets called them "foolish children" (Yirmiyahu 4:22) – and truly fools they were, for "they followed after that which does not benefit" (ibid. 2:8).
We, too, believe in the coming of a moshiach (messiah). However, our messianic era will involve no changes in the natural order (see Hilchos Tehsuvah 9:2, and Hilchos Melachim u’Milchamos 12:1). The process of bringing about the messianic era is eminently practical and political, and neither supernatural nor miraculous (ibid. Ch11). What remains to be seen is whether the “imaginative excellence” of the Jewish nation and its leaders at the critical junctures in the future will follow the model of Plenty Coups, enabling us to courageously engage with reality, or whether we will follow the model of Sitting Bull, to our peril.
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