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Elk, one of the traditional ômedicine menö long accepted as a spokesman for Sioux spirituality, had actually converted to Roman Catholicism in 1904, and was engaged in creating a theology that could accommodate both traditional Sioux religion and Roman Catholic doctrine. (He states his allegiance to basic Catholic doctrines quite forthrightly in the preface to Brown, 1953.) There are many who believe that Black Elk succeeded in this task admirably, but he cannot be used with confidence as a source of pri

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