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Show development on the reservation, and it may very well introduce more tension and conflict among tribal members. It must be recognized as well that whatever advice, approval, and even disapproval is received from these chiefs, it may stand at odds with the interests of Ute tribal members who do not support the Sun Dance. Because this is an area with significant religious uses and values, it would be foolhardy to pursue any development here if there is opposition from the Ute community who participate in and support the Sun Dance. E. 2.2 The Ghost Dance The Ghost Dance originated in Mason Valley, Nevada, and was led by the Paiute prophet Wovoka ( or Jack Wilson) ( Kehoe 1989: 4- 5). It was a movement initially based " on a gospel of peace and right living" ( Kehoe 1989: 5) that would lead to the return of the recently deceased and a renewal of the world ( Kehoe 1989: 8- 9). The dance and its associated lifeways were adopted and altered by many different groups in the western United States and Canada. According to both Jorgensen ( 1972: 38- 40) and Smith ( 1974a: 219- 20) the Ghost Dance was held several times on the Uintah Reservation, in 1870s, 1890s, and in the 1930s. The intent of the more recent Ghost Dances of the Northern Utes were to get rid of ghosts, a complete reversal of its original purpose ( Smith quoting Jorgensen 1974: 220). The place where this dance was held in the past is considered off limits for any kind of development. Its an area that demands extreme precaution and respect ( 4.2). The principal area where the Ghost Dance was held, at least in the twentieth century, is located north of the road between the towns of Tridell and Whiterocks between the Whiterocks River and the proposed Tridell pipeline near a spot which the BIA once used as a gravel quarry ( 4.1; 4.2; b. i). E. 2.3 Vision and Dream Places The Utes, like many Great Basin peoples, have a very personal, private spirituality and relation to the spiritual world ( 1.1; 4.4; Opler 1971: 271; Jorgensen 1972: 7; Conetah 1982: 3; Callaway et al. 1986: 354). Life- giving and vitalizing spiritual power comes in dreams or visions through animals and other spirit benefactors ( Stewart 1942: 318- 319; Jones 1955: 237; Opler 1971: 271; Fowler 1986: 96; Hultkranz 1986: 632- 633). The powers might be sought by making offerings to a spirit in a locale it is known to reside, or they may come involuntarily without any purposeful solicitation ( Stewart 1942: 318). The sources of personal spiritual power were varied and could come from mountain lion, eagle, badger, bear, moose, kingfisher, and little people ( Smith 1974a: 153- 5). The close 108 |