Friday, Nov. 19, 2004
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Native Times - USA
The
Southwestern Association for Indian Arts (SWAIA) is pleased to
announce that the applications for the 2005 Native American
Artist Fellowship Program are ...
See all stories on this topic
Local Native
Americans share traditions with students
The
Keystone - USA
... Native American Heritage
month, and in honor of this, KU hosted a festival at which a local Native
American group, the Red Hawk Indian Arts Council, displayed
...
Special
events calendar
The State - Columbia,SC,USA
Native
American dance, drumming, arts and crafts, demonstrations.
Special veterans' presentation to recognize contributions of the armed
forces. ...
Shifting
sands: Future of historic dune shacks in question
Cape Codder - Orleans,MA,USA
... Most are
places significant to Native American tribes in the West,
according to Chuck ... in residence programs also offers the shack
to those not in the arts. ...
Get
Out Guide
OregonLive.com - Portland,OR,USA
...
indoor exhibit areas that include "By Hand Through Memory,"
a permanent exhibit of Native American artistry by Doris
Swayze Bounds; visual-arts displays; and ...
Out
& About
Press-Enterprise
(subscription) - Riverside,CA,USA
... FENDER MUSEUM OF
MUSIC AND THE ARTS, 11 am-4 pm Wednesdays-Sundays ... RIVERSIDE
MUNICIPAL MUSEUM, exhibits on natural, local and Native American
history, 9 am-5 pm ...
Special
Events
Times Picayune - New Orleans,LA,USA
...
Brulee Native American Village Events Cannes Brulee Native
American Village, Louisiana ... Broadmoor Arts &
Crafts Festival Broadmoor High School, 10100 Goodwood ...
Gulliford
controversy leads some to reflect on classroom privacy
Durango Herald - Durango,CO,USA
... Conundrum:
Lessons Learned from Teaching Native American Students,"
an ... As an American Indian, Yazzie said she feels ...
part of a liberal-arts institution, classes ...
Night
Life
News-Leader.com - Springfield,MO,USA
...
Native American Heritage Powwow, noon to 11 pm Saturday
... annual Ozark Christmas Parade "An American Hero
Christmas ... Hammons Hall for the Performing Arts, 525
John Q ...
Smithsonian
exhibit charting history of food hits the Delta
Biloxi Sun Herald - Biloxi,MS,USA
... were
given more detail about Native American cuisine in ...
into the national scope of American food ... Mississippi
University for Women's Culinary Arts Institute in ...
This once a day Google Alert is brought to you by Google.
Navajo artist Teddy Draper Workshops
Chinle, Arizona (Canyon DeChelly)-
Seminars and workshops have limited capacity and usually require enrollment months in advance.
Workshop information for 2005
March 15-19, instructor Elmer Yazzie, "cut yucca brush" watercolor technique.
May 16-20, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.
June 7-11, Indian Jewelry Basics (class limited to 4 students).
June 7-11, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.
Contact Teddy Draper atdechelly2000@yahoo.com
Sign Petition to Stop Pesticide Study on Kids!
A non-Native isuue, however....
Web Sites:
Indigenous Peoples Literature
Essay on the Zuni World View
Excerpt (Complete article is available in PDF)
While both Young and Bunzel agree on the religious importance of the images and the lack of a determinate naming process, they disagree on the role of the individual in interpretation[24] and whether the interpretive process is sensual or rational. This disparity may be related to the different methodologies involved, for Bunzel worked through an interpreter and sought to evoke images in the use of names, often receiving diverse groupings within clusters while Young relied more so on ostensive definition, perceiving the images as having the power to evoke narrative, using the term “metonymic” to describe the power of images to evoke where ambiguity is present in both meaning and form[25]. The one most notable aspect of Young’s study in regard to the individuating function is the observance that Zuni interpreters “included the entire environmental setting of the rock art in discussions of meaning rather than focusing on the image alone…and not only placed individual images in the context of the whole corpus of rock art figures at the site, but also included other features of the landscaping, such as springs, plants, birds, and so on”[26].
[24] Bunzel,does note that new masks and dances are not uncommon and do allow for aesthetic expression; however, all new dances must be approved by the head priest of the kiva, and the masks must be defined and absorbed by society. Any new creation is completely integrated. In this is evident that aesthetics can provide for epistemic fulfillment in diachronic development.
[25] Op. cit. Young, 1988: 159.
[26] (Ibid, xvii, italics mine)
Notices:
Exhibit: Precious Cargo -- Cradle Baskets and Childbirth: California Indian Traditions, opens Nov. 26
In the last couple decades, it has become common to see modern parents carry babies in back packs or slings. It is thought to be good for babies to feel the body warmth and closeness of a parent.
Interestingly, this was exactly the approach taken by California Indian groups for many generations. Carrying her infant in a basketry cradleboard allowed the mother to keep the baby close and respond to its needs, while at the same time continuing the cooking and collecting needed to provide the necessities of life for the family.
As with many Native American artifacts, the objects of daily use became an art form, reflecting both the Indian aesthetic and the habits and belief systems of the various Indian groups.
A new exhibit at the Maidu Interpretive Center in Roseville depicts and explains the many characteristics of Native practices relating to childbirth and childcare. The exhibit shows the varying cradle basket styles, some of which had pointed designs at the bottom, allowing the mother to stand the cradleboard in the ground while she tended to some brief task. Others were designed to be temporarily attached to a tree, letting the baby look around. Some cradleboards kept the infant swaddled tightly, others allowed the baby to be in a sitting position. Some were constructed with hoods to protect and give shade to the baby.
Throughout California, mothers and grandmothers made model cradles for their children and grandchildren to play with. It was more than a toy, it was a model for the girl’s future role. The child might also make her own, representing her first attempt at weaving a cradle basket. The cradle design varied from group to group, so an infant was instantly placed in a device that gave it a sense of cultural identity as well as security.
While the exhibit displays cradle boards from the Pomo, Chumash, Yurok, Miwok, Washoe, Mojave, and 22 other native groups, it also covers other aspects of birth and childrearing. It explains how the father also changed his lifestyle while awaiting the birth of the child, how he might entrust the child briefly to a fast runner, hoping to transfer that skill to the youngster.
Child naming practices are also described in the exhibit, as are the use of ‘touchstones’ and rituals to help women achieve conception. Fertility was believed to be under the control of the supernatural, and spiritual considerations were embedded into childbirth and child raising practices.
This unique exhibit, opening November 26, is called Precious Cargo: California Indian Cradle Baskets and Childbirth Traditions. It explores traditional beliefs and practices concerning childbirth and the use of cradle baskets, both historically and today, The traveling exhibit was assembled by the Marin Museum of the American Indian and will be on tour for three years. The Maidu Interpretive Center will have community activities and demonstrations related to the exhibit. The center is at 1960 Johnson Ranch Drive in Roseville. For further information, call the center at 916.774.5934 or 772-4242
"Honor Your Spirit, Protect The Children"
Winter & Christmas 2004 - Request for Donations
http://www.geocities.com/honoryourspirit/home.html
If you wish to make a difference and help children and elders through the harsh winter
months in Montana, please take the time to read our
request. On behalf of reliable Northern Cheyenne contacts from Lame Deer, we are once
again collecting donations for those in need on the Northern
Cheyenne reservation.
There is a large need especially for new and good quality used warm items, as well as
toys.
List of useful donations :
- warm clothing such as knitted items for children of all ages from babies to
teenagers, and for elders
- jeans and T-shirts, all sizes
- socks, gloves, boots, hats and scarves
- blankets
- toys for Christmas
Donations should be sent to the following address:
Honor Your Spirit - Protect the Children
% Sue Buck
PO Box 901
Great Falls, MT 59403-0901 (USA)
Please contact suemontana@mcn.net for mailing information other than regular
US Mail service. (Also please include your name and address if you would like for us to
acknowledge/confirm receipt of your donations.)
The toys will be distributed during the Christmas give away but the warm clothes and
blankets will be distributed right away. During Montana
winters, the temperature can drop to 30 or 40 degrees below zero so warm winter clothing
and blankets can be lifesaving.
Our goal is to help the children, the elders, the single parent families, or families
unable to make ends meet due to the high unemployment
rate, the difficult conditions and the extreme poverty on the reservation.The children need
all the help and encouragement they can get!
Other items that would also be appreciated: grooming supplies like toothpaste, tooth
brushes,soaps and shampoos, combs, hair brushes, hair
barrettes, rubber bands or other types of hair or pony tail holders. Last but not least :
pampers diapers or pull-ups.
Thank you for being a part of this project and supporting it."
Respectfully,
Manuel Redwoman,
Northern Cheyenne/Lakota/Arapaho
Our heartfelt thanks to everyone for your support !
Haidu Language Project
Did you know that before Christopher Columbus arrived in the new world,
the "Indians" in North America spoke over 300 indigenous languages?
Today, roughly 20 of these languages have speakers of all ages.
Unfortunately, the Haida language of Kasaan, Alaska is not among them.
Currently, only seven Kasaan Haidas speak the Kasaan Haida dialect with
varying degrees of fluency--all elders over the age of 75. I know this because
my dad grew up in Kasaan, 25 miles from my birthplace of Ketchikan, Alaska.
We belong to the Haida tribe. This summer, I urged the Kasaan Haida
Heritage Foundation (KHHF) to allow me to utilize the foundation's nonprofit
status to seek funding and conduct projects that preserve our elders'
knowledge.
In September, we created the position of Media Specialist in which I intend
to raise money and interview our elders, especially in regards to the Haida
language. I will produce, direct, and coordinate a video documentary to raise
awareness and archive the language. I plan to make the results available in
digital formats on the KHHF website.
If given the chance, I believe people would rally to this cause. We need to
get the word out. So, I call on friends like you to get the ball rolling and join
"The Grassroots Founders Campaign" Grassroots because the idea is to
reach out to many individuals on a personal level; Founders because you will
underwrite the beginning of our preservation effort.
Donations received from now until December 31, 2004 will earn the donor
a Grassroots Founder designation. I ask for a relatively small gift of 25 to 100
dollars. Donor's names will appear in the KHHF newsletter and donations
will be eligible for a tax deduction for this year. Grassroots Founders get
special on-screen mention in the documentary.
Please send checks (payable to "KHHF") to:
Kasaan Haida Heritage Foundation
600 University Street, Suite 3010
Seattle, WA 98101-1129
Write in the memo area on your check or include a note designating funds for
"Media Specialist/Projects".
Very importantly, SPREAD THE WORD. Please pass this on to 5 to 10
friends, or more. You will multiply your donation exponentially and play a vital
role in preserving the Haida language for future generations. We appreciate
anything you can do to help us preserve our language and heritage.
Sincerely,
Frederick Olsen, Jr.
For more information, email me or go to
http://kavilco.com/pages/
aboutkhhf.html
KHHF is a registered 501(c)(3) nonprofit organization (EIN 92-0169568).
Acolapissa History
An indefinite group, of Choctaw lineage, formerly living on Lake
Ponchartrain, about the coast lagoons, and on the Mississippi, in Louisiana.
Early French writers derived the name from the Choctaw káklo pisa, 'those
who listen and see.' Allen Wright, governor of the Choctaw nation, suggests
okla pima, 'those who look out for people'; that is, watchmen, guardians,
spies, which probably refers to their position, where they could observe
entrance into or departure from the lake and river. The name appears to have
been made by early author; to include several tribes, the Bayogoula,
Mugniasha, and others. According to Iberville the Acolapissa had 7 towns;
but one of their villages was occupied by the Tangiboa, who appear to have
been a different tribe. The Acolapissa are said to have suffered severely
from an epidemic about 1700, and Iberville says they united with the
Mugulasha; if so, they must have been included in those massacred by the
Bayogoula, but this is rendered doubtful by the statement of Penicaut
(French Hist. Coll. La., n.s.i, 144, 1869) that in 1718 the Colapissa, who
inhabited the north shore of Lake Ponchartrain, removed to the Mississippi
and settled 13 leagues above New Orleans.
Handbook of American Indians (1906) ~ Frederick W. Hodge
From Blue Panther Keeper of Stories
Aman Conquers Stone Coat [Ice and Cold] - Seneca
[Told by John Armstrong] Character GENÓnSKWAIce and Cold (Stone Coat) ONCE
there was a village in a clearing in the forest. The people of that village
had been told not to go North, for in the North the Stone Coats (Ice and
Cold) lived, and they were man-eaters.
One of the men said, "I am not afraid of those Stone Coats, maybe there is
good hunting in their country. I'm going there. If they trouble me I'll kill
them."
Getting into their canoe, the man and his wife rowed up the river till they
came to the country of the Stone Coats. Then the man pulled the canoe on to
the bank, made a fire, and went hunting. While he was gone, a Stone Coat
woman came to the camp. When the man's wife saw her she was so frightened
that she lost her senses. The Stone Coat woman pushed her around, and said,
"She must have been a long time dead."
The woman came to her senses, ran to the river, pulled the canoe to the
water, sprang into the canoe and rowed away. The Stone Coat followed her to
the bank of the river, but couldn't go farther for she had no canoe.
When the woman came to where her husband was, she said, "You boasted that
you could kill the Stone Coats, now show what you can do."
The man built a fire and sharpened his flint knife. Soon a Stone Coat man
came to the opposite side of the river and called out, "You are the man who
boasts that you can kill the Stone Coats. Come over and try your strength."
"I'll not go to you," said the man, "You can come to me."
After a good deal of talk, Stone Coat started to cross the river. When water
covered his head, he walked under the water.
The man ran up the river to where he had seen a tree in the water. He
crossed on the tree, ran along the bank and, when Stone Coat came out of the
water, shouted to him, "Where are you going? You must have turned around in
the river."
Stone Coat started back and while he was under the water, the man crossed
again on the tree, and as Stone Coat came to the bank he shouted, "You
foolish fellow! Don't you know enough to cross the river?"
After the man had fooled Stone Coat a number of times, he thought, "I'll let
him come. I won't fool him again."
When Stone Coat came out of the river, he looked at the man, and asked,
"What is that in your hand?"
The man gave his hatchet to Stone Coat, who looking at it, rubbed the edge
of it with his hand and without knowing it, gave the hatchet such power that
it was harder than anything else in the world.
"Show me what you can do with this thing," said Stone Coat.
The man struck a rock. The rock split open.
Stone Coat was terribly frightened. He thought that the power came from the
man. "This man," said he in his mind, "is as strong as we are. Maybe he can
kill us."
He left the man, crossed the river and went off. When he reached home and
told his people what he had seen they said, "We'll go away from here. We'll
go toward the West and leave this man."
The man and his wife lived, undisturbed, in the Stone Coat country till one
day a Stone Coat woman came to the bark house they had built, and said, "My
husband and I quarreled and I ran away. After he has looked everywhere else
for me, he will come here. I will help you till he comes, then you must help
me."
The next day when the man started off to hunt, the Stone Coat woman went
with him, and she brought him good luck. Each day she went with him and each
day he killed a great deal of game.
One morning she said, "My husband will come to-day. When we begin to fight,
you must put a stick in the fire and heat it red hot, and as soon as he
overpowers and throws me, you must run the firebrand into his body."
When Stone Coat came he pulled up a tree. His wife pulled up another tree,
and they began to fight, using the trees as clubs. At last the woman fell.
That minute the man ran the firebrand into Stone Coat's body and killed him.
When the man and his wife were ready to go back to their village, the Stone
Coat woman said, "When the Stone Coats went away, one of our women left her
little boy. You must take him home with you."
The man went to the place the Stone Coat indicated and found, on a high
cliff, two trees, a swing hung between the trees and in the swing sat a
little Stone Coat boy, swinging back and forth and singing. The man felled
the trees; the swing came down and the boy too, but the boy still kept
singing and swaying his body as though he were swinging.
The man took the child home and as he grew up and began to play with other
boys he showed great strength. If he struck a boy, he killed him. Every
child he hit, even in play, he killed. The people of the village told the
man that he must send the boy back to his own people. The man sent for the
Stone Coat woman and she took the boy to his mother.
"The Stone Coats are Frost, Ice and great Cold."
Seneca Indian Myths by Jeremiah Curtin 1922
From Blue Panther Keeper of Stories
posted by Amerindian Arts at 2:21 PM
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