Friday, Nov. 5, 2004

native american arts daily news, presented by
amerindianarts.us

Sunday Is Native American Heritage Day At Chattanooga Market
The Chattanoogan - Chattanooga,TN,USA
There will be a special exhibit this year by Chattanooga kids, including the Barger Academy of Fine Arts, Battle Academy, CSLA, Normal Park, and Lookout ...

Special events calendar
The State - Columbia,SC,USA
... Earth and Sky: Folk Art by South Carolinians with Native American Ancestry," Goodall Gallery, Columbia College. Opening reception, Friday. Arts and crafts ...

Festival to target culture travelers
Arizona Republic - Phoenix,AZ,USA
... is well-known as a golf destination, as a spa destination and for our Native American tourism," but not so well-known for the rest of the arts and culture the ...

Weekend events
Providence Journal (subscription) - Providence,RI,USA
... 18 to 20, at the Jackson Arts Center Theater, 777 Elsbree St., Fall ... NATIVE AMERICAN CRAFTS: The Dighton Intertribal Council will hold a Native American Craft ...

Arts Calendar
Berkeley Daily Planet - Berkeley,CA,USA
... Taj Mahal Benefit concert for the Native American Health Center, at 8 pm at the Paramount Theater, Oakland. ... at 2 pm at the Julia Morgan Center for the Arts. ...
See all stories on this topic

Berkeley artist makes a sweet statement
Oakland Tribune - Oakland,CA,USA
... Benefit for Native American Health Center, 8 pm, Paramount Theater, 2025 Broadway, Oakland. ... and Sunday at 2 pm, Julia Morgan Center for the Arts, 2640 College ...

Community Calendar
Stoughton Journal - Needham,MA,USA
... This is the second major event of the "Arts at Christ Church" series. ... csn.bravehost.com Also at the event will be vitamins, Native American, therapists, crafts ...

BUCKING THE BUCKSKIN CEILING
Albuquerque Tribune - Albuquerque,NM,USA
... a professor at the Institute of American Indian Arts, is a ... a bias in the art world of what American Indian art ... produce would be an indication of how native I am ...

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Native Americans

"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).

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Excerpt:The Zuni World View

 The Zuni perceive of no phenomenon that is exclusively physical.  Their ontological taxonomic structure is permeated with animate matter and their language has no means of explicitly expressing the distinction between the animate and inanimate.  As Cushing pointed out, and later Walker in his taxonomy of Zuni terms, the category of ‘beings’ has no distinct boundaries.  There are no types of beings, but rather, degrees of being. Young also noted in the results of card sorting that figures with both human and animal characteristics were sometimes grouped as either, but were less specifiable as specific beings[41].  In contrast to an ontology such as the Cartesian cogito where it can be assumed that everything external to the subject is physical, an ontology that admits of an interrelated sameness throughout animate matter would assume, a priori, universal subjectivity or other minds, however one wished to describe the intellectual and individuating function. Thus, objectivity, or more precisely, the resultant intersubjectivity which is evident in analysis of their usage of their semantic components seems to indicate that the distinction between the ontological and the epistemological is analogous to the confluence of their cosmology and aesthetics in the beautiful and the dangerous, and is for the most part logically imperceptible (non-distinct).

Ontologically and epistemically, for the Zuni, logos is deeply embedded in substance.  As Young states, “…Zuni perceptions and interpretations of rock art reveal much about the Zuni world view…”[42].  Clarification is needed in regard to this statement however, for while “perceptions and interpretations” may be revealed conceptually and have a strong intersubjective basis visually (ostensively), the lack of a naming process indicates the strong presence of contextual implications where non-verbal expression is preferable when reference is indeterminate.  In this regard a deviant utterance may be the manifestation of the dangerous and subsequently the aesthetic is expressed as a communal act of appreciation visually.

by Chet Staley, read more...
Essay on the Zuni World View

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Abenaki Chiefs and Leaders

Abbigadasset, An Abnaki sachem whose residence was on the coast of Maine near the mouth of Kennebec River. He conveyed tracts of land to Englishmen conjointly with Kennebis. In 1667 he deeded Swans Island to Humphrey Davy-Drake, Bk. Inds, bk. 3, 101, 1837 Osunkhirhine, Pierre Paul. An Abnaki Indian of St Francis, near Pierreville, Quebec, noted for his translations, especially of religious works, into the Penobscot dialect of the Abnaki language, published from 1830 to 1844. He received a good education at Moore's Charity School, Hanover N. H. and returned to his home as a Protestant missionary. In some of his published works (Pilling, bibliog. Algonq. Lang., 539-40, 1891) his name appears as Wzokhilain, because it could not be more exactly transliterated into the Abnaki language. Orono. A Penobscot chief, born, according to tradition, on Penobscot r., Me., in or about 1688. According to one tradition he was a descendant of Baron de Castine, and although Williamson, who seems to have seen him and was familiar with his later career, is disposed to reject this story (Mass. Hist. Soc. ColL, 3d s., ix, 82-91, 1846), yet from Orono's own admissions it is possible that lie was a son of Castine's daughter, who married a Frenchman, and with her children was taken captive in 1704. Nickolar, who was related to Orono by marriage, asserted, according to Williamson, that Orono was in some way related to old Castine; moreover he asserts that Orono was not of full blood, but part white-"a half breed or more." Orono informed Capt. Munsell (Williamson, op. cit., 83) that his father was a Frenchman and his mother half French and half Indian. He had none of the physical characteristics of an Indian save that he was tall, straight, and well proportioned. Very little is known of him until he had passed his 50th year. That lie embraced the Roman Catholic faith while comparatively young, and that he was only a subordinate chief until he had reached his 75th year, are confirmed by the scanty records of his history. Until 1759 Tomasus, or Tomer, was head-chief of the Penobscot, when he was succeeded by Osson, who in turn was succeeded by Orono about 1770 or 1774. These three were ardent advocates of peace at the commencement of the French and Indian war in 1754, and until war was declared against the tribe by the English colonists. In 1775 Orono and three of his colleagues went, with one Andrew Gilman as interpreter, to profess their friendship and to tender their services to the Massachusetts government. They met the Provincial Congress at Watertown on June 21, where they entered into a treaty of amity with that body and offered assistance, and afterward proved faithful allies of the colonists during their struggle for independence. Orono was held in as high esteem after the war as before; and in 1785 and 1796 entered into treaties with Massachusetts, by which his tribe ceded certain portions of their lands and fixed permanent limits to the parts reserved. At the time of the latter treaty Orono is said to have reached his 108th year. He died at his home at Oldtown, Me., Feb. 5. 1802. His wife. who was a full blood Indian and his almost lifelong compainon, served him a few years. Orono had a son, who was accidently shot about 1774, aged 25 years; and a daughter who married Capt. Nickolar. Orono was buried in the cemetery at Stillwater. Penobscot County, Maine, in the vicinity of the town that bears his name. Squando. An Abnaki sachem of the Sokoki, known generally as the "Sagamore of Saco" He was credited with seeing visions and was called by Mather "a strange, enthusiastical sagamore." His wife and child had been insulted by the English, and he took part in the war of 1675-76 and in the burning of Saco. He signed the treaty of Cocheco. Moxus. A chief of the Abnaki, called also Agamagus, the first signer of the treaty of 1699, and seemingly the successor of Madokawandu (Drake, Inds. of N. Am., 294, 1880). He signed also the treaty with Gov. Dudley in 1702, but a year afterward unsuccessfully besieged the English fort at Casco, Me. He treated with the English in 1713, and again in 1717. It was he who in 1689 captured Pemaquid from the English.

From Blue Panther Keeper of Stories.

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Achomawi - History

From adzúma or achóma, "river."Ko'm-maidüm, Maidu name, meaning "snow people." Shawash, Yuki name for the Achomawi taken to Round Valley Reservation. Connections. The Achomawi were originally classed with the Atsugewi as one stock under the name Palaihnihan, the Achomawan stock of Merriam (1926), and this in turn constitutes the eastern branch of the Shastan stock, which in turn is now placed under the widely spread Hokan family.Location. In the drainage area of Pit River from near Montgomery Creek in Shasta County to Goose Lake on the Oregon line, with the exception of the territory watered by Burney, Hat, and Horse or Dixie Valley Creeks.SubdivisionsKroeber (1925) gives the following:Achomawi, on Fall River.Astakiwi, in upper Hot Springs Valley.Atuami, in Big Valley.Hamawi, on the South Fork of Pit River.Hantiwi, in lower Hot Springs Valley.Ilmawi, on the south side of Pit River opposite Fort Crook.Madehsi, the lowest on Pit River along the big bend. C. H. Merriam (1926) says that Achomawi is the Madehsi name for the Astakiwi which occupied all of Hot Springs Valley, and he adds the names of two other tribes between the last mentioned and Goose Lake, the Ko-se-al-lak'-te, and, higher up, at the lower end of the lake, the Ha'-we-si'-doc. Population. Together with the Atsugewi, the Achomawi are estimated by Kroeber (1925) to have numbered 3,000 in 1770; in 1910 there were 985. According to the census of 1930, the entire Shastan stock numbered 844, and in 1937, 418 "Pit River" Indians were enumerated, only a portion of the stock apparently.
The Indian Tribes of North America (1910) ~ John R. Swanton
From Blue Panther Keeper of Stories