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James Mooney, 1861-1921

●James Mooney, https://en.wikipedia.org/wiki/James_Mooney

"James Mooney (February 10, 1861 – December 22, 1921) was an American ethnographer who lived for several years among the Cherokee. Known as "The Indian Man[1]," he did major studies of Southeastern Indians, as well as those on the Great Plains.[2] His most notable works were his ethnographic studies of the Ghost Dance after Sitting Bull's death in 1890, a widespread 19th-century religious movement among various Native American culture groups, and the Cherokee: The Sacred Formulas of the Cherokees (1891), and Myths of the Cherokee (1900), all published by the US Bureau of American Ethnology. Artifacts from Mooney are in the collections of the Department of Anthropology, National Museum of Natural History, Smithsonian Institution and the Department of Anthropology, Field Museum of Natural History. Papers and photographs from Mooney are in the collections of the National Anthropological Archives, Department of Anthropology, Smithsonian Institution.[3]"

- The Ghost-dance Religion and the Sioux Outbreak of 1890

The book, perhaps Mooney's most famous, is prefaced with a historical survey of comparable millenarian movements among other American Indian groups. In response to the rapid spread of the Ghost Dance among tribes of the western United States in the early 1890s, Mooney set out to describe and understand the phenomenon. He visited Wovoka, the Ghost Dance prophet, at his home in Nevada and traced the progress of the Ghost Dance from place to place, describing the ritual and recording the distinctive song lyrics of seven separate tribes[4].

- Calendar History of the Kiowa Indians (1898)

"The desire to preserve to future ages the memory of past achievements is a universal human instinct,"Mooney said. "The reliability of the record depends chiefly on the truthfulness of the recorder and the adequacy of the method employed."[5] Mooney was able to confide in the Kiowa Indians and find out that the first calendar keeper in their tribe was Little Bluff, or Tohausan, who was the principal chief of the tribe from 1833 to 1866. Mooney also worked with two other calendar keepers, Settan, or Little Bear, and Ankopaingyadete, In the Middle of Many Tracks, commonly known as Anko. Other Plains tribes kept pictorial records, known as "winter counts". However, what was unique to the Kiowa was they recorded two events for each year, offering a finer-grained record and twice as many entries for any given period. Silver Horn (1860–1940), or Haungooah, was the most highly esteemed artist of the Kiowa tribe in the 19th and 20th centuries, and kept a calendar. He was a respected religious leader in his later years[5].

- Myths of the Cherokee (1900)

Mooney also spent a lot of time with the Cherokee studying their language, culture, and mythology. His research resulted in this comprehensive volume, comprising 126 Cherokee myths, including sacred stories, animal myths, local legends, wonder stories, historical traditions, and miscellaneous myths and legends. Some myths included: How the World was Made Why the Deer's Teeth are Blunt How the Turkey got his Beard Why the Possum's Tail is Bare The book also includes original Cherokee manuscripts, relating to the history, archaeology, geographic nomenclature, personal names, botany, medicine, arts, home life, religion, songs, ceremonies, and language of the tribe[6].

- Historical Sketch of the Cherokee (1975)

Published posthumously, this account of the Cherokee started with their first contact with whites and, through battles won and lost, treaties signed then broken, towns destroyed and people massacred, ended around 1900. There is humanity along with inhumanity in the relations between the Cherokee and other groups, Indian and non-Indian; there is fortitude and persistence balanced with disillusionment and frustration. In these respects, the history of the Cherokee epitomizes the experience of most Native Americans[7], Mooney writes. This, among with most, if not all of Mooney's works, is considered dispassionate and matter-of-fact, which is why his works are found in the Bureau of American Ethnology.

● 附録

「ス ウェット・バスは宗教的浄めの儀礼として、また衛生学的処置としてもたびたび用いられる。インディアンの生活の他のどの側面にも見られるように、衛生上使 用するさいにも、非常に細かな宗教儀礼を伴う。（以下、スウェツト・バスに入る際の叙述が記載）」（訳書、p.133）：出 典：Ｊ・ムーニー『ゴースト・ダンス』紀伊國屋書店、1989（Mooney,James,The Ghost-Dance Religion and the Sioux Outbreak of 1890,Government Printing Office,Washington,1896）

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