Sat., Nov. 20, 2004
native
american arts daily news, presented by
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look at a different culture
Staten
Island Advance - Staten Island,NY,USA
The stage at the College
of Staten Island's Center for the Arts came alive yesterday
with the dancing of seven Native American performers dressed
in authentic ...
Northwest
Arkansas today Stuart
News events calendar: November 20
one-of-a-kind gifts Sales
rack: Be prepared for holiday shopping
Arkansas Democrat
Gazette - AR,USA
... Children's Workshop: "Native
American Games," 9:30 am, Fort Smith Historic Site, 301 ...
God's Favorite, 7 pm, Sager Creek Arts Center, 301 E. Twin Springs
Road ...
Sebastian
Sun - Sebastian,FL,USA
... College, junior version of
"Annie," 7 pm, McAlpin Fine Arts Center, 3209 ...
DuPuis: Native American storyteller Javier Del Sol, 9 am-noon,
conference room, DuPuis ...
AZ Central.com - AZ,USA
...
Arts Center, Mill Avenue and 10th Street, Tempe. 10 am-5 pm Tuesdays-Saturdays.
(480) 965-9076. 2 HEARD MUSEUM - The Heard is the place for Native
American ...
Rocky
Mountain News - Denver,CO,USA
... 12 at the Mizel Center
for Arts and Culture, 350 S. Dahlia St., 303-316-6360. ...
The Native American Trading Company, 213 W. 13th Ave. ...
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).
Apache History
Apache (probably from ápachu, 'enemy,' the Zuñi name for the Navaho, who
were designated "Apaches de Nabaju" by the early Spaniards in New Mexico). A
number of tribes forming the most southerly group of the Athapascan family.
The name has been applied also to some unrelated Yuman tribes, as the Apache
Mohave (Yavapai) and Apache Yuma. The Apache call themselves N'de, Dinë,
Tinde, or Inde, `people.'
They were evidently not so numerous about the beginning of the 17th century
as in recent times, their numbers apparently having been increased by
captives from other tribes, particularly the Pueblos, Pima, Papago, and
other peaceful Indians, as well as from the settlements of northern Mexico
that were gradually established within the territory raided by them,
although recent measurements by Hrdlicka seem to indicate unusual freedom
from foreign admixture. They were first mentioned as Apaches by Oñate in
1598, although Coronado, in 1541, met the Querechos (the Vaqueros of
Benavides, and probably the Jicarillas and Mescaleros of modern times) on
the plains of east New Mexico and west Texas: but there is no evidence that
the Apache reached so far west as Arizona until after the middle of the 16th
century. From the time of the Spanish colonization of New Mexico until
within twenty years they have been noted for their warlike disposition,
raiding white and Indian settlements alike, extending their depredations as
far southward as Jalisco, Mexico.
No group of tribes has caused greater confusion to writers, from the fact
that the popular navies of the tribes are derived from some local or
temporary habitat, owing to their shifting propensities, or were given by
the Spaniards on ac count of some tribal characteristic; hence some of the
common names of apparently different Apache tribes or bands are synonymous,
or practically so; again, as employed by some writers, a name may include
much more or much less than when employed by others.
Although most of the Apache have been hostile since they have been known to
history, the most serious modern outbreaks have been attributed to
mismanagement on the part of civil authorities. The most important recent
hostilities were those of the Chiricahua under Cochise, and later Victorio,
who, together with 500 Mimbrenos. Mogollones, and Mescaleros, were assigned,
about 1870, to the Ojo Caliente reserve in west New Mexico. Cochise,
who had repeatedly refused to be confined within reservation limits, fled
with his band, but returned in 1871, at which time 1,200 to 1,900 Apache
were on the reservation. Complaints from neighboring settlers caused their
removal to Tularosa, 60 miles to the northwest, but 1,000 fled to the
Mescalero reserve on Pecos River, while Cochise went out on another raid.
Efforts of the military agent in 1873 to compel the restoration of some
stolen cattle caused the rest, numbering 700, again to decamp, but they were
soon captured. In compliance with the wishes. of the Indians, they were
returned to Ojo Caliente its 1874. Soon afterward Cochise died, and the
Indians began to show such interest in agriculture that by 1875 there were
1,700 Apache at Ojo Caliente, and no depredations were reported. In the
following year the Chiricahua reservation in Arizona was abolished, and 325
of the Indians were reproved to the San Carlos agency; others joined their
kindred at Ojo Caliente, while some either remained on the mountains of
their old reservation or fled across the Mexican border.
This removal of Indians from their ancestral homes was in pursuance of a
policy of concentration, which was tested in the Chiricahua removal in
Arizona. In April 1877, Geronimo and other chiefs, with the remnant of the
band left on the old reservation, and evidently the Mexican refugees, began
depredations in south Arizona and north Chihuahua, but in May 433 were
captured and returned to San Carlos. At the same time the policy was
applied to the Ojo Caliente Apache of New Mexico, who were making good
progress in civilized pursuits; but when the plan was put is action only 450
of 2,000 Indians were found, the remainder forming, into predatory bands
under Victorio. In September 300 Chiricahua, mainly of the Ojo Caliente band
from San Carlos, but surrendered many engagements. These were returned to
Ojo Caliente, but they soon ran off again. In February, 1878, Victorio
rendered in the hope that he and his people night remain on their former
reservation, but another attempt was made to force the Indians to go to was
Carlos, with the same result. In June the fugitives again appeared at the
Mescalero agency, and arrangements were at last made for them to settle
there; but, as the local authorities found indictments against Victorio and
others, charged them with murder and robbery, this chief, with his few
immediate follower, and some Mescaleros, fled from the reservation and
resumed marauding. A call was trade for an increased force of military, but
in the skirmishes in which they were engaged the Chiricahua met with
remarkable success, while 70 settlers were murdered daring a single raid.
Victorio was joined before April, 1880, by 350 Mescaleros and Chiricahua
refugees from Mexico, and the repeated raids which followed struck terror to
the inhabitants of New Mexico, Arizona, and Chihuahua, On April 13 1,000
troops arrival, and their number was later greatly augmented. Victorio's
hand was frequently encountered by superior forces, and although supported
during most of the time by only 250 or 300 fighting men, this warrior
usually inflicted severer punishment than he suffered. In these raids 200
citizens of New Mexico, and as many more of Mexico, were killed. At one time
the band was virtually surrounded by a force of more than 2,000 cavalry and
several hundred Indian scouts, but Victorio eluded capture and fled across
the Mexican border, where he continued his bloody campaign. Pressed on both
sides of the international boundary, and at times harassed by United States
and Mexican troops combined, Victorio finally suffererd severe losses and
his band became divided.
In October, 1880, Mexican troops encountered Victorio's party, comprising
100 warriors, with 400 women and children, at Tres Castillos; the Indians
were surrounded and attacked in the evening, the fight continuing throughout
the night; in the morning the ammunition of the Indians became exhausted,
but although rapidly losing strength, the remnant refused to surrender until
Victorio, who had been wounded several times, finally fell dead. This
disaster to the Indians did not quell their hostility. Victorio was
succeeded by Nana, who collected the divided force, received reinforcements
from the Mescaleros and the San Carlos Chiricahua, and between July, 1881,
and April, 1882, continued the raids across the border until he was again
driven back in Chihuahua. While these hostilities were in progress in New
Mexico and Chihuahua the Chiricahua of San Carlos were striking terror to
the settlements of Arizona.
In 1880 Juh and Geronimo with 108 followers were captured and returned to
San Carlos. In 1881 trouble arose among the White Mountain Coyoteros on
Cibicu Creek, owing to a medicine-man named Nakaidoklini (q.v.), who
pretended power to revive the dead. After pacing him liberally for his
services, his adherents awaited the resurrection until August, when
Nakaidoklini avowed that his incantations failed because of the presence of
whites. Since affairs were assuming a serious aspect, the arrest of the
prophet was ordered; he surrendered quietly, but as the troops were making
camp the scouts and other Indians opened fire on them. After a sharp fight
Nakaidoklini was killed and his adherents were repulsed. Skirmishes
continued the next day, but the troops were reinforced, and the Indians soon
surrendered in small bands. Two chiefs, known as George and Bonito, who had
not been engaged in the White Mountain troubles, surrendered to Gen. Wilcox
on Sept. 25 at Camp Thomas, but were paroled.
On Sept. 30 Col. Riddle was sent to bring these chiefs and their bands back
to Camp Thomas, but they became alarmed and fled to the Chiricahua, 74 of
whom left the reserve, and, crossing the Mexican border, took refuge with
the late Victorio's band in Chihuahua. In the same year Nana made one of his
bloody raids across the line, and in September Juh and Nahche, with a party
of Chiricahua, again fled from the reservation, and were forced by the
troops into Mexico, where, in April, 1882, they were joined by Geronimo and
the rest of the hostile Chiricahua of San Carlos, with Loco and his Ojo
Caliente band. The depredations committed in river Chihuahua under Geronimo
and other leaders were perhaps even more serious than those within the
limits of the United States. In March, 1883, Chato with 26 followers made a
clash into New Mexico, murdering a dozen persons. Meanwhile the white
settlers on the upper Gila consumed so much of the water of. that stream as
to threaten the Indian crops; then coal was discovered on the reservation,
which brought an influx of miners, and an investigation by the Federal grand
jury of Arizona on Oct. 24. 1882, charged the mismanagement of Indian
affairs on San Carlos reservation to local civil authorities.
Gen. G. H. Crook having been reassigned to the command, in 1882 induced
about 1,500 of the hostiles to return to the reservation and subsist by
their own exertions. The others, about three-fourths of the tribe, refused
to settle down to reservation life and repeatedly went on the warpath; when
promptly followed by Crook they would surrender and agree to peace, but
would soon break their promises.
To this officer had been assigned the task of bringing the raiding Apache to
terms in cooperating with the Mexican troops of Sonora and Chihuahua. In
May, 1883, Crook crossed the boundary to the headwaters of the Rio Yaqui
with 50 troops and 163 Apache scouts; on the 13th the camp of Chato and
Bonito was discovered and attacked with some loss to the Indians. Through
two captives employed as emissaries, communication was soon had with the
others, and by May 29 354 Chiricahua had surrendered. On July 7 the War
Department assumed police control of the San Carlos reservation, and on
Sept. 1 the Apache were placed under the sole charge of Crook, who began to
train them in the ways of civilization, with such success that in 1884 over
4,000 tons of grain, vegetables, and fruits were harvested.
In Feb. 1885, Crook's powers were curtailed, an act that led to conflict of
authority between the civil and military officers, and before matters could
be adjusted half the Chiricahua left the reservation in May and fled to
their favorite haunts. Troops and Apache scouts ware again sent forward, and
many skirmishes took place, but the Indians were wary, and again Arizona and
New Mexico were thrown into a state of excitement and dread by raids across
the American border, resulting in the murder of 73 white people and many
friendly Apache.
In Jan. 1886, the American camp under Capt. Crawford was attacked through
misunderstanding by Mexican irregular Indian troops, resulting in Crawford's
death. By the following March the Apache became tired of the war and asked
for a parley, which Crook granted as formerly, but before the time for the
actual surrender of the entire force arrived the wily Geronimo changed his
mind and with his immediate band again fled beyond reach. His escape led to
censure of Crook's policy; he was consequently relieved at his own request
in April, and to Gen. Nelson A. Miles was assigned the completion of the
task.
Geronimo and his band finally surrendered Sept. 4, 1886, and with numerous
friendly Apache were sent to Florida as prisoners. They were later taken to
Mt. Vernon, Ala., thence to Ft Sill, Okla., where they have made progress
toward civilization. Some of the hostiles were never captured, but remained
in the mountains, and as late as Nov. 1900, manifested their hostile
character by an attack on Mormon settlers in Chihuahua.. Apache hostility in
Arizona and New Mexico, however, has entirely ceased. (See Hodge in Encyc.
Brit., "Indians," 1902.)
Being a nomadic people, the Apache practiced agriculture only to a limited
extent before their permanent establishment on reservations. They subsisted
chiefly on the products of the chase and on roots (especially that of the
maguey) and berries. Although fish and bear were found in abundance in their
country they were not eaten, being tabued as food. They had few arts, but
the women attained high skill in making baskets. Their dwellings were
shelters of brush, which were easily erected by the women and were well
adapted to their arid environment and constant shifting. In physical
appearance the Apache vary greatly, but are rather above the medium height.
They are good talkers, are not readily deceived, and are honest in
protecting property placed in their care, although they formerly obtained
their chief support from plunder seized in their forays.
The Apache are divided into a number of tribal groups which have been so
differently named and defined that it is sometimes difficult to determine to
which branch writers refer. The most commonly accepted divisions are the
Querechos or Vaqueros, consisting of the Mescaleros, Jicarillas, Faraones,
Llaneros, and probably the Lipan; the Chiricahua; the Pinaleños; the
Coyoteros, comprising the White Mountain and Pinal divisions; the Arivaipa;
the Gila Apache, including the Gilenos, Mimbrenos, and Mogollones; and the
Tontos.
Handbook of American Indians (1906) ~ Frederick W. Hodge
From Blue Panther Keeper of Stories
posted by Amerindian Arts at 1:40 PM
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