General > Frauds
Buck Ghosthorse (Leonard Albert Mattern)
Epiphany:
From a past website, is this group still doing these activities?
--- Quote ---Sungleska Foundation is committed to helping communities, agencies, and individuals live in a healthy and balanced way. The Sungleska Foundation Board of Directors acknowledges and supports the teachings of indigenous peoples, especially the Lakota Indians, as being beneficial to individuals and groups seeking to learn how to live more in harmony with their environment and with nature. The Board accepts and supports the tradition of offering Native American teachings and ceremonies freely to people. While donations may be accepted, there will never be a financial fee or charge.
The name SUNGLESKA OYATE means “Spotted Horse Nation” in Lakota, and is our way of honoring the horse nation, respected by the Lakota peoples as being one of the few animals known to adopt others into their families. Sungleska Foundation is committed to supporting programs and activities that promote better understanding between peoples of all races and ethnicities of how we are all one family. This understanding is best expressed in the phrase “mitakuye oyasin,” which the Lakota people often say at the end of a prayer. It means “All my relations.”
Sungleska Foundation wishes to support organized events in which native and non-native people can learn more about the culture and traditions of indigenous peoples, particularly of the Lakota Indians. Support may include provision of space, volunteer work, materials, or transportation as needed. Specific activities that Sungleska Foundation wishes to support include, but are not limited to the following:
1. LAKOTA INDIAN CEREMONIES
a. Inipi Ceremony. Commonly referred to as sweat lodge, the inipi ceremony has been used for centuries by many Native American peoples for spiritual and physical health. Lodges today are usually made from young saplings bent to the shape of a half dome and covered with blankets and plastic tarps. Stones that have been heated in a fire outside the lodge are brought into the lodge, and water is poured over them to create steam. Participants usually sing, pray, and/or meditate. Inipi's are also opportunities for friends and relatives to spend time together for fellowship and for mutual support in times of difficulty. For many, the sweat lodge represents the womb of the mother, and helps connect participants to the earth and to the spiritual world.
b. Hanbleceya Ceremony. Hanbleceya, or Vision Quest, is another ceremony of many Native American peoples that has been used for centuries to help individuals receive direction for their lives. Hanbleceya involves the setting aside of a time and place, alone out in nature, to communicate with one’s Creator and to explore that which is within. Individuals welcome and receive dreams, or visions from Spirit. Young men may do this to find out what their individual role in life is, others may seek guidance or assistance from Spirit for future undertakings. For others it is simply a way of reconnecting with nature, with a Higher Being, or with their inner spirit. Participants usually go into the sweat lodge with elders or other supporters for guidance and support before and after vision questing.
c. Wiwayang Wacipi ceremony. Wiwayang Wacipi, also known as the Sun Dance, is one of the oldest and most sacred ceremonies of the North American Plains Indians. Held once a year, usually in summer, it is a ceremony based on renewal, self-sacrifice, and thanksgiving. It is called by its name as a way of honoring the sun as the source of light, love, and warmth on the Earth Mother. Most Sun Dances begin with the construction of a circular shade arbor around a solemnly chosen and cut central tree. The tree stands as a connection between the People and the Creator, and on it are placed sacred items that carry the prayers of the participants upward. Some men and women pledge to dance and make a commitment for four years to do this sacred ceremony. During the time periods of dancing and prayer, accompanied by singing, drumming, and prayer from supporters in the shade arbor, are interspersed with periods of rest and meditation. This commitment has been done for centuries by native people of this continent, and others as well, as a way of committing their lives to the protection of future generations.
d. Isnati ceremony. Winyan Isnati (Womanhood ceremony) is a Lakota rite in which a young woman reaching puberty learns her role as a Life-giver, receiving lessons on becoming and being a woman. It is a recognition of honor in being a woman, a time of celebration, of knowing that the potential of life and the ability to create it exists within. She is taught about the sacred time of the month-called Isnati (camps alone)-that she will experience from then on. It is also known as "moon time" as a way of recognizing the connection between the natural cleansing cycle that occurs within and the waxing and waning of Grandmother Moon in the sky above each month. She learns what to do and what not to do during her menses so that she can purge her body safely of negative energies and replenish with positive ones. She is taught the four stages of life: from a newborn spirit, to a young woman, to a Mother, to a Grandmother. While the isnati is usually held for young women as a coming of age ceremony, it is also meant to honor women of any age who wish to reconnect with that element of their identity from which their conventional upbringing may have estranged them.
e. Hunka ceremony. The Hunka ceremony is a Lakota ceremony in which two persons adopt the Hunka relationship toward each other and thereby both assume a more familial relationship with all for whom the ceremony has been performed. The relationship of Hunka is similar to “adoption” in mainstream American culture, but it binds each to his Hunka by ties of fidelity stronger than friendship, brotherhood, or family. Hunka relationships are believed to extend beyond this life into the next one, and those related to each other by Hunka are expected to support and defend each other as parents do for their children.
f. Lowanpi ceremony. The lowanpi is a Lakota ceremony used for healing or for finding the causes of sickness. It takes place when an individual asks for it, usually by presenting a cannumpa (sacred pipe) to a medicine man or healer. The ceremony usually takes place in a darkened room, where the ones to be healed are joined by friends and family who sing special healing songs. The medicine man acts as an interpreter for the spirits who are called in to help with the healing.
g. Long house ceremonies. Long houses are the traditional dwelling places of the Northwest Coastal Indians. Because they also serve as sites for a variety of meetings and religious ceremonies, long houses also symbolize cultural and social solidarity for the people as well.
h. Potlatch. Potlatches are ceremonial feasts of the Northwest Coastal Indians in which the host and his or her relatives lavishly distribute gifts to invited guests. Gifts distributed may include foodstuffs, household goods, ceremonial blankets, or prized personal possessions as well as less tangible things such as names, songs, dances, and crests. The purposes of these giveaways are for individuals to share all that they have in order that the People may live, as well as to let go the ideas of importance connected with those possessions. The potlatch ceremony also involves dancing, feasting, and other rituals, often lasting for several days.
2. INFORMAL CLASSES AND WORKSHOPS
INCLUDING, BUT NOT LIMITED TO, THE FOLLOWING TOPICS:
Spiritual beliefs and practices
Ceremonial songs
Language (spoken and written)
Natural medicines
Storytelling
Wilderness awareness skills
Indigenous arts and crafts
Cross-cultural awareness and understanding
History and sociology
--- End quote ---
https://web.archive.org/web/20100106200834/http://www.sungleska.org/pages/activities.php
Epiphany:
Further evidence of Buck Ghosthorse not being who he claimed he was:
--- Quote ---Name: Leonard Albert Mattern Jr
[Buck Ghosthorse Jr]
Gender: Male
Race: White
Birth Date: 10 Mar 1942
Birth Place: Aliquippa Be, Pennsylvania
Death Date: 5 Mar 2007
Type of Claim: Original SSN.
Notes: Jan 1957: Name listed as LEONARD ALBERT MATTERN JR; 03 Feb 1993: Name listed as BUCK GHOSTHORSE
--- End quote ---
Source Information
Ancestry.com. U.S., Social Security Applications and Claims Index, 1936-2007 [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2015.
Original data: Social Security Applications and Claims, 1936-2007.
Epiphany:
Leonard Albert Mattern Jr.
10 March 1942 Pennsylvania
5 Mar 2007 Goldendale, Washington
Changed his name legally to Buck Ghosthorse in 1992
http://www.digitalarchives.wa.gov/Record/View/39922B35D01BE1D482EA097146E1D0DD
Listed white by Social Security, records include his name change
---
Father
Leonard Albert Mattern Sr.
1917 Pennsylvania
1983 Florida
white in all federal censuses
Florida Death Index
Name: Leonard Albert Mattern
Race: White
Age at Death: 66
Birth Date: 12 Aug 1917
Death Date: 30 Aug 1983
Death Place: Orange, Florida, United States
---
Mother
Maxine Estella King
1923 Pennsylvania
2011 Florida
white in census
---
Paternal grandfather
Charles Theodore Mattern
1885 Pennsylvania
1958 Pennsylvania
white in census
white in death record:
Name: Charles Theodore Mattern
Gender: Male
Race: White
Age: 72
Birth Date: 24 Jul 1885
Birth Place: Centre County, Pennsylvania
Death Date: 6 Apr 1958
Death Place: Clairton, Allegheny, Pennsylvania, USA
Father Name: Harvey Mattern
Mother Name: Ellen Bush
Certificate Number: 33187
U.S., World War I Draft Registration:
Name: Charles Theodore Mattern
City: Duquesne
County: Allegheny
State: Pennsylvania
Birth Date: 24 Jul 1885
Race: White
---
paternal grandmother
Pearl Levadie Thompson
1894 Pennsylvania
1978 Pennsylvania
white in census
---
maternal grandfather
Orville King
1903 Pennsylvania
Pennsylvania
white in census
Name: Orville King
Age in 1910: 7
Birth Year: abt 1903
Birthplace: Pennsylvania
Home in 1910: Wayne, Greene, Pennsylvania
Race: White
---
maternal grandmother
Estella Keener
1895 Pennsylvania
1986 New Jersey
white in census
Records through ancestry.com and familysearch.org
debbieredbear:
OMG!! This guy used to be around Suquamish and called himself "Father Tim"! He was run out of here a couple of years ago because of some , ahem, "Improprieties". He used to have "drumming circles" at the local United Church of Christ, where you can rent the facility for monthly or weekly activities. He was NOT affiliated with that church. I want that to be clear. I can't remember what exactly the accusations were, but not nice things, and he has not set foot here since then, even though Bianbridge Island is 10 minutes away. And we just had Chief Seattle Days where he used to come every year. So somone maybe threatened to expose or arrest him, I dunno.
--- Quote from: Piff on August 16, 2015, 05:43:02 pm ---
--- Quote ---
This man in Washington state does refer to the group:
--- Quote ---Tim Iistowanohpataakiiwa, M.A.
Native American Traditionalist & Spiritual Guide
Sungleska Oyata Tiospye
Masters of Divinity, Vancouver School Theology
--- End quote ---
http://www.bainbridgepsychology.com/Principals.html
--- Quote --- He is a Sun Dancer, and has danced this most sacred ceremony for a decade. His Tiospia, or extended Sun Dance family, are Bear Medicine Healers, who dance in South East Washington.
--- End quote ---
http://www.bainbridgepsychology.com/AboutTim.html
From what I can see of IRS records online, the group seems to be usually in the red financially, although they have been bringing in contributions.
As for that Elder Support Fund - which Elders? How do we know the money will get to the right place?
--- End quote ---
and what the heck?
http://www.bainbridgepsychology.com/CankuWakan.html
--- Quote ---Canku Wakan (pronounced Chonku wah-kahn) means “Sacred Road” in the Lakota language. Canku Wakan spiritual direction is a means for individuals from any walk of life to grow spiritually using understandings drawn from the Native American tradition. Canku Wakan spiritual direction is usually conducted in the office setting. The initial visit helps travelers clarify their starting point and their intended destination. As the traveler’s journey progresses, between-session experiences, song, and other means of walking the Sacred Road will help illuminate the travelers path, and enrich the spiritual journey.
Spiritual direction is provided on a fee-for-service basis. Fees range from $70 to $90 an hour, on a sliding scale basis. In keeping with the Old Way, there is no charge for traditional Native ceremonies which may be part of the journey for some travelers as they progress down their road.
--- End quote ---
Somehow, I remember him claiming a different tribe than Lakota, but I can't remember which. I do know he was supposed to be from Canada.
Oh wait! Now he is claiming this:
--- Quote ---Tim was born in Blackfoot Country, Montana, of Siksika and Northern Peigan tribal heritage.
--- End quote ---
So WHY would a Siksika/Northern Piegan teach "Lakota"??? Correct me if I am wrong, but I don't remember them being allies.
--- End quote ---
Epiphany:
I wondered if you knew of him Debbie. His FB has not been updated for awhile and still reads Suquamish as location. He is listed as a non-parochial Episcopal reverend here http://www.norcalepiscopal.org/iistowanohpataakiiwa-tim
He does have some Sungleska Oyate members on his FB. He might be due for a research needed thread of his own too.
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