Sunday, Dec. 5, 2004
native
american arts daily news, presented by
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Holiday sale-20% off
'COYOTE'
RECOUNTS TALE OF HEARTBREAK, REDEMPTION IN INDIAN COUNTRY
Albuquerque Journal (subscription) - Albuquerque,NM,USA
...
Coyote Warrior is the term for a Native American leader
who uses science and law to protect the community's cultural and natural
resources. ...
See all stories on this topic
School
briefs
Arizona Daily Sun - Flagstaff,AZ,USA
...
Barrow is a junior in the College of Arts and Sciences ...
about $11,500 to support NAU's Nizhoni Academy, a college preparatory
program for Native American students ...
A
very `best-of' show is crafted in Canton
Akron Beacon Journal (subscription) - Akron,OH,USA
...
Organized and circulated by the Museum of Arts & Design (formerly
the ... Paul Stankard, and intricate coil-built pottery by Native
American artist Richard Zane ...
a fight
over reburied objects
Honolulu
Star-Bulletin - Honolulu,HI,USA
... Hawaiian organizations
in the 1991 Native American Graves Protection ...
by setting up procedures for Native Americans and ... a
form of Hawaiian martial arts, is one ...
The
Listening Post: Chefs prepare kitchen
Salem
Statesman Journal - Salem,OR,USA
... areas, but the topic
turns to Native American food, which Morton plans to involve
his students in as a mentor in the school district's culinary arts
program. ...
Bill
and Laurie Sky to perform in Bald Knob with Vicki Young
Searcy Daily Citizen - Searcy,AR,USA
...
Whether in a University Folk Arts classroom, a church sanctuary,
network TV ... Broadcasting Network TV special series aired to
five Native American nations in ...
ART
CALENDAR
Richmond Times Dispatch
- Richmond,VA,USA
... THE CULTURAL ARTS CENTER
AT GLEN ALLEN (2880 Mountain Road; 261-6200): "Continuum: A Look
at Native American Life - Past and Present" (mixture
of historical ...
Artists
learn to engrave
Juneau Empire
- Juneau,AK,USA
... A $3,000 grant from the Alaska Native
Arts Foundation, and help with travel expenses ... history,
and is a former curator of Northwest Coast Native American
art at ...
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.
Indian band seeks to regain its birthright
By David Whitney
Members of the Winnemem band of Wintu Indians from left, Arron Sisk
and James Ward, both 17; Caleen Sisk-Franco, the tribe's spiritual
leader; and her daughter Waimen, 12 are downcast after discovering
that a memorial plaque for a local angler had been placed at the foot
of Children's Rock, one of their sacred sites.
Photo
Wintu Indians
At War Against Dam, Tribe Turns to Old Ways
Peter DaSilva for The New York Times
Warriors of the Winnemem Wintu Indians performing a ceremonial dance
in which the tribe had not engaged for more than a century.
Petition in Support of the Winnemem Wintu Tribe
Indigenous Peoples Literature: Book of the Month
Anti-Indianism in Modern America: A Voice from Tatekeya's Earth
by Elizabeth Cook-Lynn
Editorial Reviews
In this powerful and essential work, Elizabeth Cook-Lynn confronts the politics and policies of genocide that continue to destroy the land, livelihood, and culture of Native Americans. Anti-Indianism in Modern America tells the other side of stories of historical massacres and modern-day hate crimes, events that are dismissed or glossed over by historians, journalists, and courts alike. Cook-Lynn exposes the colonialism that works both overtly and covertly to silence and diminish Native Americans, supported by a rhetoric of reconciliation, assimilation, and multiculturalism. Comparing anti-Indianism to anti-Semitism, she sets the American history of broken treaties, stolen lands, mass murder, cultural dispossession, and Indian hating in an international context of ethnic cleansing, "ecocide" (environmental destruction), and colonial oppression.
Cook-Lynn also discusses the role Native American studies should take in reasserting tribal literatures, traditions, and politics and shows how the discipline has been sidelined by anthropology, sociology, postcolonial studies, and ethnic studies. Asserting the importance of a "native conscience"--a knowledge of the mythologies, mores, and experiences of tribal society--among American Indian writers, she calls for the __expression in American Indian art and literature of a tribal consciousness that acts to assure a tribal-nation people of its future.
Passionate, eloquent, and uncompromising, Anti-Indianism in Modern America concludes that there are no real solutions for Indians as long as they remain colonized peoples. Native Americans must be able to tell their own stories and, most important, regain their land, the source of religion, morality, rights, and nationhood. As long as public silence accompanies the outlaw maneuvers that undermine tribal autonomy, the racist strategies that affect all Americans will continue.
It is difficult, Cook-Lynn concedes, to work toward the development of legal mechanisms against hate crimes, in Indian Country and elsewhere in the world. But it is not too late.
Blessings
Brenda
Subject: HAIL Book Reviews
Honoring Alaska's Indigenous Literature
The following book reviews are being submitted to the HAIL website:
The book reviews are a result of students enrolling in special topics
course Ed 493 Examining Alaska Children's Literature taught by
Esther A. Ilutsik in the Spring of 2004.
The book reviews are written by the students and are a reflection of
their own analysis of the books and have not been altered in any
way. The reviewers have given permission to share the book reviews on
the HAIL website.
Navajo artist Teddy Draper Workshops
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.
Web Sites: Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000) Essay on the Zuni World View
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].
Notices:
"Honor Your Spirit, Protect The Children" 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. Haidu Language Project
Catawba History
The most important of the eastern Siouan tribes. It is said that Lynche
creek, South Carolina east of the Catawba territory, was anciently known as
Kadapau; and from the fact that Lawson applies this name to a small band met
by him southeast of the main body, which he calls Esaw, it is possible that
it was originally given to this people by some tribe living in eastern South
Carolina, from whom the first colonists obtained it.
The Cherokee, having no b in their language, changed the name to Atakwa,
.plural Anitakwa. The Shawnee and other tribes of the Ohio valley made the
word Cuttawa. From the earliest period the Catawba have also been known as
Esaw, or Issa (Catawba iswä', `river'), from their residence on the
principal stream of the region, Iswa being their only name for the Catawba
and Wateree rivers. They were frequently included by the Iroquois under the
general term Totiri, or Toderichroone, another form of which is Tutelo,
applied to all the southern Siouan tribes collectively. They were classed by
Gallatin (1836) as a distinct stock, and were so regarded until Gatschet
visited them in 1881 and obtained a large vocabulary showing numerous Siouan
correspondences. Further investigations by Hale, Gatschet, Mooney, and
Dorsey proved that several other tribes of the same region were also of
Siouan stock, while the linguistic forms and traditional evidence all point
to this eastern region as the original home of the Siouan tribes. The
alleged tradition which brings the Catawba from the north, as refugees from
the French and their Indian allies about the year 1660, does not agree in
any of its main points with the known facts of history, and, if genuine at
all, refers rather to some local incident than to a tribal movement. It is
well known that the Catawba were in a chronic state of warfare with the
northern tribes, whose raiding parties they sometimes followed, even across
the Ohio.
D. A. Harris The first notice of the Catawba seems to be that of Vandera in
1579, who calls them Issa in his narrative of Pardo's expedition. Nearly a
century later, in 1670, they are mentioned as Ushery by Lederer, who claims
to have visited them, but this is doubtful.
Lawson, who passed through their territory in 1701, speaks of them as a "
powerful nation" and states that their villages were very thick. He calls
the two divisions, which were living a short distance apart, by different
names, one the Kadapau and the other the Esaw, unaware of the fact that the
two were synonymies. From all accounts they were
formerly the most populous and most important tribe in the Carolinas,
excepting the Cherokee.
Virginia traders were already among them at the time of Lawson's visit.
Adair, 75 years later, says that one of the ancient cleared fields of the
tribe extended 7 miles, besides which they had several smaller village
sites. In 1728 they still had 6 villages, all on Catawba river, within a
stretch of 20 miles, the most northern being named Nauvasa. Their principal
village was formerly on the west side of the river, in what is now York
County, S. C., opposite the month of Sugar creek. The known history of the
tribe till about 1760 is chiefly a record of petty warfare between
themselves and the Iroquois and other northern tribes, throughout which the
colonial government tried to induce the Indians to stop killing one another
and go to killing the French. With the single exception of their alliance
with the hostile Yamasi, in 1715, they were uniformly friendly toward the
English, and afterward kept peace with the United States, but were
constantly at war with the Iroquois, Shawnee, Delawares, and other tribes of
the Ohio valley, as well as with the Cherokee. The Iroquois and the Lake
tribes made long journeys into South Carolina, and the Catawba retaliated by
sending small scalping parties into Ohio and Pennsylvania. Their losses from
ceaseless attacks of their enemies reduced their numbers steadily, while
disease and debauchery introduced by the whites, especially several
epidemics of smallpox, accelerated their destruction, so that before the
close of the 18th century the great nation was reduced to a pitiful remnant.
They sent a large force to help the colonists in the Tuscarora war of
1711-13, and also aided in expeditions against the French and their Indian
allies at Ft Du Quesne and elsewhere during the French and Indian war. Later
it was proposed to use them and the Cherokee against the Lake tribes under
Pontiac in 1763. They assisted the Americans also during the Revolution in
the defense of South Carolina against the British, as well as in
Williamson's expedition against the Cherokee.
In 1738 smallpox raged in South Carolina and worked great destruction,
not only among the whites, but also among the Catawba and smaller tribes. In
1759 it appeared again, and this time destroyed nearly half the tribe. At a
conference at Albany, attended by delegates from the Six Nations and the
Catawba, under the auspices of the colonial governments, a treaty of peace
was made between these two tribes. This peace was probably final as regards
the Iroquois, but the western tribes continued their warfare against the
Catawba, who were now so reduced that they could make little effectual
resistance. In 1762 a small party of Shawnee killed the noted chief of the
tribe, King Haiglar, near his own village. From this time the Catawba ceased
to be of importance except in conjunction with the whites.
In 1763 they had confirmed to them a reservation, assigned a few years
before, of 15 miles square, on both sides of Catawba river, within the
present York and Lancaster Counties., S. C. On the approach of the British
troops in 1780 the Catawba withdrew temporarily into Virginia, but returned
after the battle of Guilford Court House, and established
Benjamin P. Harris
themselves in 2 villages on the reservation, known respectively as Newton,
the principal village, and Turkey Head, on opposite sides of Catawba River.
In 1826 nearly the whole of their reservation was leased to whites for
a few thousand dollars, on which the few survivors chiefly depended. About
1841 they sold to the state all but a single square mile, on which they now
reside. About the same time a number of the Catawba, dissatisfied with their
condition among the whites, removed to the eastern Cherokee in western North
Carolina, but finding their position among their old enemies equally
unpleasant, all but one or two soon went back again. An old woman, the last
survivor of this emigration, died among the Cherokee in 1889. A few other
Cherokee are now intermarried with that tribe. At a later period some
Catawba removed to the Choctaw Nation in Indian Territory and settled near
Scullyville, but are said to be now extinct. About 1884 several became
converts of Mormon missionaries in South Carolina and went with them to Salt
Lake City, Utah.
The Catawba were sedentary agriculturists, and seem to have differed
but little in general customs from their neighbors. Their men were
respected, brave, and honest, but lacking in energy. They were good hunters,
while their women were noted makers of pottery and baskets, arts which they
still preserve. They seem to have practiced the custom of head-flattening to
a limited extent, as did several of the neighboring tribes. By reason of
their dominant position they gradually absorbed the broken tribes of South
Carolina, to the number, according to Adair, of perhaps 20.
In the early settlement of South Carolina, about 1682, they were
estimated at 1,500 warriors, or about 4,600souls; in 1728 at 400 warriors,
or about, 400 persons. In 1738 they suffered from smallpox; and in 1743,
after incorporating several small tribes, numbered less than 400 warriors.
In 1759 they again suffered from smallpox, and in 1761 had some 300
warriors, or about 1,000 people. The number was reduced in 1775 to 400
souls; in 1780 it was 490; and in 1784 only 250 were reported. The number
given in 1822 is 450, and Mills gives the population in 1826 as only 110.
In 1881 Gatschet found 85 on the reservation, which, including 35
employed on neighboring farms, made a total of 120. The present number is
given as 60, but as this apparently refers only to those attached to the
reservation, the total may be about 100. See Lawson, History of Carolina,
1714 and 1860; Gatschet, Creek Migration Legend, 1-11, 1884-88; Mooney (1)
Siouan Tribes of the East, Bull. 22, B. A. E., 1894, (2) in 19th Rep. B. A.
E., 1900; H. Lewis Scaife, History and Condition of the Catawba Indians,
1896.
Two Old Women reviewed by Jennie McLean
Winter Camp reviewed by Jennie McLean
Bird Gird reviewed by Jennie McLean
Frog Girl review by Margie Krasti
The Lamp. The Ice and The Boat Called Fish review by Martha Stackhouse
Caribou Girl review by Martha Stackhouse
Mama, Do You Love Me? Review by Martha Stackhouse
Storm Boy review by Margie Krasti
Anna's Athabascan Summer review by Cheryl Jerabek
The Way of Our People review by Cheryl Jerabek
Alice Meets Inupiat Girl review by Cheryl Jerabek
Goodbye, My Island review by Cheryl Jerabek
Winter Watch review by Cheryl Jerabek
Neeluk: An Eskimo Boy in the Days of the Whaling Ships review by Margie Krasti
Whale Snow review by Martha Stackhouse
Eye of the Needle review by Margie Krasti
Children of the Midnight Sun review by Vivian Martindale
Raven: A Trickster Tale from the People of the Pacific Northwest
review by Vivian Martindale
The Hungry Giant of the Tundra review by Margie Krasti
Julie of the Wolves review by Martha Stackhouse
The Education of Little Tree review by Vivian Martindale
The Year of Miss Agnes review by Jennie McLean
Toughboy and Sister review by Jennie McLean
The Button Blanket by Vivian Martindale
Alaska Native Knowledge Network
Please send your contributions for the ANKN Listserv to Alaska Native
Knowledge Network
CASTING CALL for NATIVE AMERICANS
For background extras and featured extras
CASTING CALL FOR TNT/DREAMWORKS
"INTO THE WEST"
STARRING MICHAEL SPEARS, GRAHAM GREENE, RUSSELL MEANS, IRENE BEDARD,
DAVE BALDEAGLE
a 3 movie series filming outside Santa Fe from Jan 10-Feb 20; and
elsewhere in NM from March-May this series follows 2 multi-
generational American and Native American families, IN THE LATE
1800's, with each telling the dramatic stories of the development of
the West from their distinct points of view.
CASTING IN SANTA FE
SAT DEC 11 10:30 am- 4:00 pm
RADISSON 750 N. St. Francis Dr.
WE NEED THE FOLLOWING:
MALE BAREBACK RIDERS - age 18-50
Female Horseback Riders - all ages
Male Horseback Riders - all ages
Men & Women - all ages
Families - ALL AGES infant to 80's
Men & Women Elders
(**LONG HAIR IS PREFERED for all)
NO APPOINTMENT NECESSARY/ PHOTOS WELCOME
PLEASE LOOK FOR OUR ADS & RADIO FOR LATER CASTING
If anyone has questions, please call or email me directly at
tasinabanks@mindspring.com / 505-280-3989.
Please spread the word to your friends and families who might be
interested in being in a movie. We are seeking Anglos, Irish-
Americans, African-Americans and Chinese people as well.
Thank you.
--
Tashina Banks Moore
505-280-3989
tasinabanks@mindspring.com
Chinle, Arizona (Canyon DeChelly)-
Seminars and workshops have limited capacity and usually require enrollment months in advance.
dechelly2000@yahoo.com
Indigenous Peoples Literature
HTML Format (70K)
PDF Format(117K)
Excerpt (Complete article is available in PDF)
Winter & Christmas 2004 - Request for Donations
http://www.geocities.com/honoryourspirit/home.html
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.
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 !
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.
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).
Catawba (probably from Choctaw katápe, `divided,' `separated,' `a
division.'-Gatschet).
Handbook of American Indians (1906) ~ Frederick W. Hodge
From Blue Panther Keeper of Stories.
posted by Amerindian Arts at 2:41 PM
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