Monday, Nov.15, 2004

native american arts daily news, presented by
amerindianarts.us

'Really good turnout,' great weather greet Powwow goers
Tullahoma News - Tullahoma,TN,USA
... have helped with the event, which is supported by Tennessee Arts Commission. ... Lakota Indian JJ Kent of Goodlettsville who played a Native American courting flute ...

Celebrating the Universal Language: MHz NETWORKS Launches World ...
mysan.de - Germany
... Afrobeat, Irish folk and Japanese Pop to Native American and New ... noncommercial television broadcaster delivering international, educational and arts programming ...

Event brings Asian culture to QC
Quad City Times - Davenport,IA,USA
... by Shihan David Birdsell and his students from Moline Kendo Dojo and Andrew Sparks of Shorinji Kempo Martial Arts. ... "We already had a Native American Pow-Wow ...

Barrick Gaming buys Laughlin's Golden Nugget
Mohave Valley News - Laughlin,NV,USA
... rise project that may include a world-class performing arts center and a ... Barrick family of businesses, including one of the first Native American gaming venues ...

Martha Berry to lead beadwork workshop at Council House Museum
Okmulgee Daily Times - Okmulgee,OK,USA
... She has won some of the most prestigious Native American Art Awards. ... program is brought to the community in part by funding from the Oklahoma Arts Council and ...

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Web Sites:
Indigenous Peoples Literature

Essay on the Zuni World View
ExcerptComplete article is available in PDF

The underlying dialectic of the beautiful and the dangerous is evident in distinct dialogues, even in the absence of aesthetic expression, for attanni is proper to secular dialogue and is pertinent to religious dialogue only in the sense of observance where ‘if you have been living rightly, then attanni is not an issue’ ( Ko’na to’ tewanan ateyaye ).  Non-verbal expression is not meaningless nor is a deviant utterance meaningless where the objective is the immersion of the subject into the social structure in order to eliminate causes of behavior conducive to the anti-structure of a social hierarchy where the collective consciousness of the people is to “pray to become one” [112].

[112] Eggan, Fred and T.N. Pandey.  “Zuni History, 1855-1970”.  Handbook of North American Indians, Southwest.  Vol.9.  Ed. By Alfonso Ortiz.  Pp. 474-481.  Washington, D.C.: Government Printing Office, 1979.

Notices:

Precious Cargo -- Cradle Baskets and Childbirth: California Indian Traditions

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

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"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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Bear's Race with Turtle - Seneca
Formerly the muskrat had a broad tail like that of the beaver at the present day, while the beaver had a narrow tail, like that of the muskrat now. One day Beaver asked the loan of Muskrat's tail to try it, and gave his own to Muskrat to try. Beaver found that Muskrat's tail was much better than his own for swimming with, and thereafter kept it. He always avoided Muskrat, who was now unable to catch him. When they were transformed, it was ordained that each should keep the tail he had. The Transformer said that Beaver had more need of the large tail than Muskrat. Taken from: Myths and Tales from Nicola Valley and Fraser River collected by James Alexander Teit, 1911
From Blue Panther Keeper of Stories

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Battle of the Birds - Thompson [Nkamtci'nEmux tribe]

One fine snowy day. Bear was walking through the snow in the forest. When he walked up on a little hill and stood up on his hind legs, he was so much taller than anything else he could see that he was very proud. Bear loved to brag about how splendid he was, so he thumped himself on the chest and roared, "I'M THE BIGGEST ANIMAL IN THE FOREST!" And nobody made a sound, because Bear really was awfully big. Bear got an itchy spot on his back, so he walked through the snow to a little tree, leaned against it and wriggled around. While he was scratching, the whole tree broke with a snap! Bear was so impressed with how strong he was, once more he roared out, "I'M THE STRONGEST ANIMAL IN THE FOREST!" And nobody said anything, because Bear really was very strong. Bear began to run down off that little hill. Now, every human child learns very early that you can run like the wind downhill. But Bear was so impressed with how fast he could run, he skidded to a halt by a little frozen lake and roared, "I'M THE FASTEST ANIMAL IN THE FOREST!" Then Bear heard a little voice pipe up from the edge of the lake, "No, you're not. Bear! I'm a lot faster than you!" "WHAT?!" Bear couldn't believe his ears. Then he couldn't believe his eyes! Because that voice came from a little green water turtle, who was sticking his head up through a hole in the ice. Turtle said it again. "Really, Bear, I'm a lot faster than you are." Bear and Turtle began to disagree, then to argue, and then they began to make so much noise that the other animals came to see what was going on. A great argument was in the making when it was decided that the only way to settle the question was to have a race between Bear and Turtle. The animals reached a general agreement: the race would be around the lake. But then Turtle said, "I'm a water animal, so I'll have to race in the lake." Bear objected, "You must think I'm pretty stupid! You can just dive under the ice, then come back up and say you won!" Though the animals did think he was pretty stupid, he had a point. So a solution was agreed upon. Bear, who was a land animal, would race around the lake, while Turtle would swim from one hole in the ice to another, put his head up and say something, then swim on. Fox, who had no reason to cheat in this case, was chosen to be the starter and judge, and the race was scheduled for the next day. The next morning. Elk, who had the biggest feet, was chosen to punch holes in the ice every few feet. All the animals had heard about the race and had come to see it. Almost all the spectators were making bets, and because most of them were so tired of listening to Bear brag, the bets were heavily in favor of Turtle. Fox called the racers to his side. "Are you ready, Bear?" Now Bear had been warming up, doing exercises, and getting in some last minute bragging, so he yawned and said, "Yeah, I'm ready." Fox asked, "Are you ready, Turtle?" And Turtle, at his first hole in the ice said, "I'm ready!" "Alright," said Fox, "Once around the lake and back to me. Now ... RUN!" Turtle dived under the water, and Bear began to just walk, waving casually to his friends, just to prove how easy this was going to be. But Bear had only taken a couple of steps when Turtle's head came up in the second hole in the ice. Turtle said, "Come on Bear, catch up with me!" And Turtle dived under and went on. Bear was flabbergasted! This turtle was faster than he thought, so Bear began to jog a little faster. But only three steps farther. Turtle's head popped up at the next hole. He said, "Come on, Bear, catch up with me!" then dived under and went on. Now, Bear knew he had to run! He dropped to all fours and began to run as fast as he could. But before Bear passed the third hole, Turtle came up at the fourth hole and said, "Come on. Bear, I'm way ahead of you!" Bear ran and ran as fast as he could, his tongue drooping further and further out of his mouth, so out of breath he thought he would drop. But, that turtle just kept getting farther and farther ahead, each time popping out of a hole to say, "Come on, Bear, catch up with me!" Until finally, when Bear was only half way around the lake, Turtle finished the race! A great cheer went up from the other animals, "TURTLE IS THE FASTEST ANIMAL IN THE FOREST!" Even those that hadn't bet on Turtle came down to congratulate him and shake his clawed foot and pat his shell. And Bear? Well, Bear was exhausted, and so humiliated that he didn't even finish the race. He turned and went to his house, which was a cave, and slept the rest of the winter. And to this day, bears sleep all winter so they don't have to remember losing that race to a turtle! There was a big party and feast in Turtle's honor, and then, finally, everybody went home. Now, Turtle looked around carefully, making sure everyone was gone. Then he crawled down to the edge of the ice, stuck out his clawed foot and rapped three times on the ice. Suddenly, up through the holes in the ice came Turtle's brothers and sisters, his mom and dad, his aunts, uncles, cousins near and distant, even his grandma and grandpa turtles were there, and everyone of them looked exactly like Turtle! They nodded their heads at each other and said, "Yes, we are the fastest animals in the forest!" Turtle said, "Thank you, my kinfolks. Today we have proved that though we turtles may be slow of foot, we are not slow of wit!"
A story of the Seneca, other Northeastern tribes, and the Seneca of Sandusky of the Midwest
[told at a powwow in Tulsa, Oklahoma in the 1970s.]
From Blue Panther Keeper of Stories