Friday, Dec. 24, 2004-"Happy Holidays to All"
native
american arts daily news, presented by
amerindianarts.us
Stuart
News entertainment calendar: December 24
Fort
Pierce Tribune - Fort Pierce,FL,USA
... EAGLE PIPE DANCERS
-- New Year's social, featuring Native American arts/crafts,
pot luck dinner, drum circle, dancing and mini Pow-Wow from 10 am to 4
pm Jan. ...
What's
Going On Calendar
San Francisco
Bay View - San Francisco,CA,USA
... help educate and
support Black/New Afrikan, Xicano/Latino and Native American
youth in ... Mandela Arts Center, 1357 5th St., at Mandela
Parkway, the big warehouse ...
County
Seat gears up for First Night celebration
Doylestown
Patriot - Doylestown,PA,USA
... Music is a mix of modern
acoustic styles and traditional Native American music. ...
Theatre Arts Center - kids Broadway musical revue, for kids, by
kids. ...
First
Night Annapolis anticipates big turnout
Annapolis
Capital - Annapolis,MD,USA
... of eight churches, schools
and civic venues will host everything from Native American
fluting to ... all the way to Maryland Hall for the Creative Arts
on Chase ...
Community
Calendar
Amesbury News - Amesbury,MA,USA
...
Lobby for the Arts hours are Monday to Wednesday, 8 am to 4 pm;
Thursdays ... The book for this meeting is "Two Old Women",
a Native American folktale set in the ...
This once a day Google Alert is brought to you by Google.
Hero, Hawk, and Open Hand
Early tribal artifacts put in spotlight
Little-known items focus of exhibit in Chicago
CHICAGO - A translucent, larger-than-life hand with long, tapering fingers lends an air of mystery to a new exhibit of ancient and little-known tribal art at the Art Institute of Chicago.
"Hero, Hawk, and Open Hand" opened Nov. 20 and runs through Jan. 30, 2005. It is scheduled to be shown at The St. Louis Art Museum from March 4 to May 30, 2005, and at the Smithsonian National Museum of Natural History from early July to late September.
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
Web Sites: Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000)
Indigenous Peoples Literature
Wisdom of the Old People
HTML Format (70K)
PDF Format(117K)
Essay on the Zuni World View
Excerpt (Complete article is available in PDF)
Cushing also cited an incidence where he showed a pole that accompanies a theodolite to an old Zuni man and asked him what he thought the name of it was. In response the old man inquired as to the use of the item. After briefly describing the implementation of the device the old man provided a rather lengthy sentence-word that Cushing translated as "heights of the world progressively measuring stick". The next day Cushing took the pole to the extreme corner of the pueblo and began "to flourish it around" until a middle-aged man relented to curiosity and asked what it was. Cushing then provided the Zuni name he had learned the day before and the man promptly requested, "Can they actually tell how far up and down journeying the world is?" [105].
Indian band seeks to regain its birthright
By David Whitney
Wintu Indians
At War Against Dam, Tribe Turns to Old Ways
Petition in Support of the Winnemem Wintu Tribe
Notices:
"Abologs"
Many Aboriginal people in Canada, the US, and around the world maintain their own blogs. Such blogs - we've nicknamed them "abologs" - can provide a fascinating view into the personal lives and differing political and social realities of Aboriginal people.
APTN (Aboriginal Peoples Television Network ) has compiled a blog list (or blogroll) of just some of the Aboriginal blogs available on the web. Links to all the Blogs
Please note: APTN National News (ANN) provides these links as a
service only, and ANN neither endorses nor is affiliated with
off-site material or opinions. ANN is not responsible for any content
that may appear on other sites.
From:
George Lessard
Registration for the 31st Annual 2005 Bilingual Multicultural Education
and Equity Conference is now
available online
Teaching and Learning
Through a Cultural Eye
February 9-11, 2005
Sheraton Anchorage Hotel, Anchorage, Alaska
Sponsored by
Alaska Association for Bilingual Education
Native Educators' Association
Alaska State Department of Education and Early Development
For more information contact:
The Coordinators, Inc.
329 F Street, Suite 208, Anchorage, AK 99501
Phone: 907/646-9000 * Fax: 907/646-9001
Haidu Language Project
Currently, only seven Kasaan Haidas speak the Kasaan Haida dialect with
varying degrees of fluency--all elders over the age of 75. 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.
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".
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).
Chumash Myths
In addition to the commonly shared belief in a Great Spirit which created The universe and everything, the Chumash believed the world was divided in three layers on three floating disks; the Sky World, the Middle World (where they lived), and the Water World.
They believed Sky World was supported by the Great Eagle who always remaining in the same place, only occasionally stretching its wings, which cause the phases of the moon and lunar eclipses.
The Middle World was believed held in place by a giant serpent which would sometimes move, causing earthquakes.
They believed the Water World to be made from the urine of the many frogs who lived in it.
The Sun God, is believed to have carried a torch made of tightly rolled bark which he used to illuminate the world. He creates the night sky by whipping the sparks off his torch; by day, the Sun sits in a hole in the ground which was created for him by the Spider Woman.
The Chumash had specific representations for each of the four seasons.
Winter was represented by the color white, the Eagle, a symbol of man's strength and pride, and the Bear, representing Mother Earth. Winter was also indicated by the North, from which the cold winds blew. For the Chumash, winter also meant renewal, as they celebrated Winter Solstice and the beginning of the new year.
Summer was represented by the color blue, as in the ocean's waves, and by the Owl, a creature of wisdom and intelligence, and the Snake, which pressed its belly against Mother Earth, showing its sensitivity. The summer was indicated by the South, from which the warm ocean breeze blew.
Spring was represented by the color yellow, and by the Hawk, believed to have brought back the sun on its tail, and by the Deer, which symbolized life, for every part of the animal was used by the Chumash as food and clothing. Spring came from the East, as this is where one would see the sunrise.
Fall was represented by the color red, and by the Dolphin; the sea-dwelling
brother of the Chumash, and by the Raven, who served as messenger. The Fall
was indicated by the West, for it is there one can see the sunset.
From Blue Panther Keeper of Stories.
Chumash Tribe - Notes
Chumashan Family. A linguistic family on the coast of south California, known also as Santa Barbara Indians. Like most Californian aborigines, they appear to have lacked an appellation of general significance, and the term Chumash, the name of the Santa Rosa islanders, is arbitrarily chosen for convenience to designate the linguistic stock. Seven dialects of this family are known, those of San Luis Obispo, Purísima, Santa Inez, Santa Barbara, and San Buenaventura missions, and of Santa Rosa and Santa Cruz islands. These are fairly similar except the San Luis Obispo, which stands apart. It is probable that there were other dialects. The Chumashan languages show certain morphologic resemblances to the adjacent Shoshonean and Salinan, especially the latter, but constitute an independent family, as their stock of words is confined to themselves. The territorial limits of the Chumashan Indians are not accurately known. The area shown on Powell's map (7th Rep. B. A. E., 1891) includes the entire Santa Maria river drainage, Santa Inez river, the lower half of the Santa Clara river drainage, and Somis creek, the east boundary line on the coast lying between Pt Dame and Santa Monica. Since the language of San Luis Obispo was Chumashan, this region north of the Santa Maria and south of the Salinas drainage must be added. The northern of the Santa Barbara Islands (Santa Cruz, Santa Rosa, and San Miguel) were inhabited by the Chumash, but the 3 southern islands of the group belonged to Shoshonean people.
The Chumashan Indians, both of the islands and of the coast, were visited by Europeans as early as 1542, when Cabrillo spent some time in their territory, meeting with an exceedingly friendly reception. Vizcayno in 1602 and Portola in 1769 also came in contact with them, and have left accounts of their visits. Five missions were established by the Franciscans among the Chumash; those of San Luis Obispo, San Buenaventura, Santa Barbara, Purísima, and Santa Inez, founded respectively in 1771, 1782, 1786, 1787, and 1804, the missionaries meeting with little opposition and no forcible resistance. The early friendship for the Spaniards soon changed to a sullen hatred under their rule, for in 1810 it was reported by a missionary that nearly all the Indian women at Purísima had for a time persistently practiced abortion, and in 1824 the Indians at Santa Barbara, Santa Inez, and Purísima revolted against the mission authority, which they succeeded in shaking off for a time though the Spaniards apparently suffered no loss of life at their hands. Even during mission times the Chumash decreased greatly in numbers, and in 1884 Henshaw found only about 40 individuals. This number has been reduced to less than half, the few survivors being largely "Mexicanized," and the race is extinct on the islands.
In character and habits the Chumash differed considerably from the other Indians of California. All the early voyagers note their friendliness and hospitality, and their greater affluence and abundance of foal as compared with their neighbors. They appear to have had a plentiful supply of sea food and to have depended on it rather than on the vegetal products which usually formed the subsistence of California Indians. With the islanders this was no doubt a necessity. Their houses were of grass or tale, dome-shaped, and often 50 ft. or more in diameter, accommodating as many as 50 people. Each was inhabited by several families, and they were grouped in villages. The Chumash were noted for their canoes, which were not dug out of a single log, but made of planks lashed together and calked. Most were built for only 2 or 3 men, but some carried 10 and even 13 persons. As no canoes were found anywhere else on the coast from C. San Lucas to C. Mendocino, even where suitable wood is abundant, rafts or tule balsas taking their place, the well-built canoes of the Chumash are evidence of some ethnographic specialization. The same may be said of their carved wooden dishes and of the figures painted on posts, described as erected over graves and at places of worship. On the Santa Barbara islands stone killer-whale figurines have been found, though almost nowhere else in California are there traces of even attempted sculpture. An unusual variety of shell ornaments and of work in shell inlaid by means of asphaltum also characterize the archeologic discoveries made in Chumashan territory. Large stone jars similar to those in use among the neighboring Shoshoneans, and coiled baskets somewhat similar to those of their southern neighbors, were made by the Chumash. Their general culture has been extensively treated by Putnam (Wheeler, Survey Rep., vii,1879). Of their religion very little is known, and nothing of their mythology. The gentile system was not recognized by them, marriage between individuals of the same village being allowed. On Santa Catalina island birds which were called large crows by the Spaniards were kept and worshiped, agreeing with what Boscana tells of the Shoshonean condor cult of the adjacent coast. The medicine men of one of the islands are said to have used stone pipes for smoking, sucking, and blowing to remove disease, dressing in a hair wig, with a belt of deer hoofs. This practice was similar to that which prevailed through Lower California. The dead among the Chumash were buried, not burned as in many other parts of California; property was hung on poles over their graves, and for chiefs painted planks were erected. The Franciscan missionaries, however, rightly declare that these Indians, like all others In California, were not idolaters.
True tribal divisions were unknown to the Chumash as to most other Indians of California, the only basis of social organization being the family, and of political, the village settlement. The names of village sites are given in great number from the time of the earliest voyage in the 16th century, but the majority can neither he located nor identified. The following is a list of the villages, most of the names being taken from the mission archives:
Santa Inez Mission: Achillimo, Aguama, Ahuamhoue, Akachumas, Akaitsuk, Alahulapgas, Alizway, Asiuhuil, Awashlaurk, Calahuasa, Cascel, Cholicus, Chumuchu, Coloc, Geguep, Guaislac, Huhunata, Hunawurp, lalamne, Ionata, Jonatas, Kalak, Kalawashuk, Katahuac, Kulahuasa, Kuyam, Matiliha, Mekewe, Mishtapawa, Nipoma, Nutonto, Sapelek, Saptuui, Sauchu, Shopeshno, Sikitipuc, Sisuchi, Situchi, Sotonoemu, Souscoc, Stucu, Suiesia, Suktanakamu, Tahijuas, Takuyumam, Talaxano, Tapanissilac, Tarkepsi, Tekep, Temesathi, Tequepis, Tinachi, Tsamala, Tujanisuissilac.
San. Miguel Island: Nimollollo, Zaco.
Santa Rosa Island: Kshiwukciwu, Lilibeque, Muoc, Ninumu, Níquesesquelua, Niquipos, Patiquilid, Patiquiu, Pilidquay, Pisqueno, Poele, Siliwihi.
Santa Cruz Island: Alali, Chalosas, Chosho, Coycoy, Estocoloco, Hahas, Hitschowon, Klakaamu, Lacayamu, Liyam, Macamo, Mashcal, Mishumac, Nanahuani, Niakla, Nichochi, Nilalhuyu, Nimatlala, Nimitapal, Nitel, Nomkolkol, Sasuagel, Xugua.
San Buenaventura Mission: Aguin, Alloc, Anacbuc, Chihucchihui, Chumpache, Eshulup, Kachyayakuch, Kanwaiakaku, Kinapuke, Lacayamu, Liam, Lisichi, Lojos, Luupsch, Mahow, Malahue, Malico, Matilhja, Miguihui, Miscanaka, Piiru, Sespe, Shishalap, Simi. Sisa, Sisjulcioy, Sissabanonase, Soma, Tapo, Ypuc, Yxaulo.
Purísima Mission: Alacupusyuen, Ausion, Esmischue, Esnispele, Espiiluima, Estait, Fax, Guaslaique, Huasna, Huenejel, Huenepel, Husistaic, Ialatnma, Jlaacs, Kachisupal, Lajuchu, Lipook, Lisahuats, Lompoc, Nahuey, Naila, Ninyuelgual, Nocto, Omaxtux Pacsiol, Paxpili, Sacsiol, Sacspili, Salachi, Sihimi, Silimastus, Silimi, Silino, Silisne, Sipuca, Sisolop, Sitolo, Stipu, Suntaho, Tutachro.
Santa Barbara Mission: Alcax, Alican, Alpincha, Alwathalama, Amolomol, Anejue, Awhawhilashmu, Cajats, Cajpilili, Casalic, Cashwah, Chiuchin, Cholosoc, Chuah, Cinihuay, Cuyamus, Eleunaxciay, Eljman, Eluaxcu, Estuc, Geliac, Gleuaxcuqu, Guainonost, Guina, Hanava, Hello, Huelemin, Huililoc, Huixapapa, Humalija, Hunxapa, Inajalaihu, Inojey, Ipec, Ituc, Lagcay, Laycayamu, Lintja, Lisuchu, Lugups, Majalayghua, Mishtapalwa, Mistaughchewaugh, Numguelgar, Otenashmoo, Salpilel, Sayokinck, Sihuicom, Silpoponemew, Sinicon, Sisahiahut, Sisuch, Snihuax, Sopone, Taxlipu, Texmaw, Xalanaj, Xalou.
Miscellaneous: Anacoat, Anacot, Antap, Aogni, Asimu, Bis, Caacat, Casnahacmo, Casunalmo, Cayeguas, Chwaiyok, Cicacut, Ciucut, Ciyuktun, Elquis, Escumawash, Garomisopona, Gun, Helapoonuch, Honmoyaushu, Hueneme, Humkak, Immahal, Isha, Ishgua, Kamulas, Kasaktikat, Kashiwe, Kashtok, Kashtu, Kaso, Katstayot, Kaughii, Kesmali, Koiyo, Kuiyamu, Lohastahni, Mahahal, Malhokshe, Malito, Malulowoni, Maquinanoa, Masewuk, Mershom, Michiyu, Micoma, Misesopano, Mishapsna, Misinagua, Mismatuk, Mispu, Mugu, Mupu, Nacbue, Nipomo, Nocos, Ojai, Olesino, Onkot, Onomio, Opia, Opistopia, Paltatre, Partocac, Potoltuc, Pualnacatup, Quanmugua, Quelqueme, Quiman, Salnahakaisiku, Sapaquonil, Saticoy, Satwiwa, Shalawa, Shalkahaan, Shisblaman, Sholikuwewich, Shuku, Shup, Shushuchi, Shuwalashu, Simomo, Sisichii, Sitaptapa, Siuktun, Skonon, Spookow, Sulapiu, Susuquey, Sweteti, Swino, Tallapoolina, Temeteti, Tocane, Topotopow, Tukachkach, Tushumu, Upop, Walektre, Wihatset, Xabaagua, Xagua, Xocotoc, Yutum. Chumash.
Chumash. The Santa Rosa islanders, o the Chumashan family of California. Bowers in Smithson. Rep., 3`6, 1877
Handbook of American Indians (1906) ~ Frederick W. Hodge
From Blue Panther Keeper of Stories.
posted by Amerindian Arts at 1:58 PM
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