Friday, Feb. 25, 2005
native
american arts daily news, presented by
amerindianarts.us
THE
ARTS American Indian art show returns
San Francisco Chronicle - USA
... the artists
are making a statement that they are not only Native American
but also ... He won the 1992 Indian Arts and Crafts Association
"Artist of the Year" award ...
First
Native American Indian Association Powwow and Veteran's
...
Winchester Herald
Chronicle - Winchester,TN,USA
... a celebration of music,
dance and the arts. ... more about the diversity of American
Indian traditions ... 23 years of service to the Native
American Indian residents ...
Out
& About
Press-Enterprise
(subscription) - Riverside,CA,USA
... FENDER MUSEUM OF
MUSIC AND THE ARTS, "The 50th Anniversary of the ...
MUSEUM, "Death Valley is Alive" ; exhibits on natural, local
and Native American history, 9 am ...
Museums
and Galleries in the Long Beach area
Long
Beach Press-Telegram - Long Beach,CA,USA
... metalwork,
textiles and works on paper showcasing the arts and crafts ...
The museum's permanent collection includes artifacts of the Native
American tribes of the ...
Special
Events
Times Picayune - New Orleans,LA,USA
...
The arts-in-education organization Young Audiences sponsors the
party with ... Cannes Brulee Native American Village
Events Cannes Brulee Native American Village ...
Fair
Oaks man sees more charges
San
Antonio Express (subscription) - San Antonio,TX,USA
...
forum begins at 2 pm Saturday in the Fine Arts Auditorium at ...
Upcoming lectures include preservation, April 6; Native American
culture, July 16; and archaeology ...
Nike Employees Raise $150,000
for Seven Charitable Organizations ...
I-Newswire.com (press release) - USA
...
youth and family, health and social services, and arts and culture
... quality of life and promote cultural pride among American
Indian and Alaskan Native youth ...
Get
Out Guide
OregonLive.com - Portland,OR,USA
...
indoor exhibit areas that include "By Hand Through Memory,"
a permanent exhibit of Native American artistry by Doris
Swayze Bounds; visual-arts displays; and ...
See all stories on this topic
Community
calendar
Sharon Advocate - Needham,MA,USA
...
Talk by Dr. Fred Martin about Native American solar/lunar
time-keeping on King ... Sharon Creative Arts Association
(SCAA) meets the second Tuesday of the month. ...
Collaborative
process
Joplin Globe - Joplin,MO,USA
...
work, are the jurors for PhotoSpiva 2005 at Spiva Center for the Arts
and will ... "We go into this deep area of research -- of Native
American religion, world ...
This once a day Google Alert is brought to you by Google.
From: "ghwelker"
Contact: George Hardeen, Communications Director
President calls the term ˜Indian' a misnomer from the past
WINDOW ROCK, Ariz. - Navajo Nation President Joe Shirley, Jr., told
conference participants in Phoenix last week that he is not an Indian
and has never been one.
I don't consider myself an Indian, the President told about 100
participants attending the National Urban Indian Family Coalition
summit at the Heard Museum Feb. 3. I don't believe I've ever been an
Indian.
The President said his sentiments were personal but that he would like
to see Native people nationwide adjust their perception of themselves
and identify more closely with their own tribal affiliation or clan
rather than an inaccurate, historical label.
It's a personal thing, of course, President Shirley told the group.
I've never considered myself an Indian. I try to talk to my young ones
back home and tell them the truth of the matter is that we are not
Indians. As far as we're concerned, we're Dine' people, Navajo people.
The President said it was a disoriented foreigner to North America who
labeled the first native people he came upon as Indians because that
is whom he was seeking.
He got lost or his telescope didn't work or he lost his map, the
President said, referring to Christopher Columbus. And the first
natives that he saw he thought were Indians.
But this is where Dine' people lived, the five-fingered, intelligent
Earth-dwelling Dine' people, President Shirley continued. We weren't
calling ourselves Indians. We never have.
The President also said he rejected the term reservation for Native
lands because it denotes something akin to a wildlife preserve rather
than a people's homeland. While the historical record indicates that
Indian reservations are land that Native people reserved for their
exclusive use, in most instances they were given little choice by the
Federal government, the President said.
When the foreigner came across, he saw us in our breechcloths and our
moccasins and said, ˜These people are savages, barbaric, uncivilized,
lower than the four-legged beasts,' President Shirley said. ˜So let's
drive them off this land here and have all this timber and all this
water. There's probably gold, silver ore and uranium. Let's give them
this piece of ground over there in the desert because they're
wildlife.'
But President Shirley said the people ultimately prevailed, despite
historical atrocities, and this is what Dine' and other Native
children should be told today.
I don't want to refer to myself as wildlife or as an Indian because
those are not truths, the President said. They tried to drive us off
of our land back then and they weren't successful. The land that
Navajo people lived on has always been Dine' land, it's always been
Navajoland. We were put there by the deities, and we're still there
today.
The President said the closest he can get to using the foreigner's
language to describe himself is as a Native person or Native American.
One of the things we need to do is make appearances before state
governments, county governments, Congress, and, in my own way, go
about re-educating some of my people, especially my young, relative to
being a Native person.
From: NativeVillage500@aol.com
From: "ghwelker"
Dear Friendsr,
I am looking for any historic information concerning an eighteenth
century beaded sash of the Choctaw/Muskogean tribe. The sash is
thought to be a possession of the Chief, Priest, or Medicine-man of
the tribe. The sash is worn about the neck and shoulders, is about
three to five feet in length, and is adorned with an articulated
beaded symbol akin to the formal shape of a violin instrument sound
hole. The formality of the symbol em-beaded on the sash is viewed as
expressing connective "branches" with reciprocating volutes or
scrolling articulated at opposite ends of the symbol - similar to the
violin hole articulation. The "branches" of the sash symbol, however,
are defined in a linear (straight) fashion, as in the straightness of
a ruler's edge.
The violin articulation appears in the fourteenth century Europe, and
is traceable to earlier eastern periods. The pre-American Mayan/Aztec
cultures exhibit similar traits of articulation, and could have easily
been conveyed through ancient migration.
I would be most interested in knowing if the Choctaw sash symbolism
is a pre-American cultural origination, or expressing of a later
European influence.
Can you reflect or direct me with regards to the sash example, or
symbolism articulated thereon?
Sincerely,
Edward Pascoe; AAS
109 Union Ave SE - Renton, WA 98059
From: "ghwelker"
Training at Museum of Civilization
CALL FOR APPLICATIONS
Canadian Museum of Civilization Aboriginal Training Programme in
Museum Practices
DEADLINE MARCH 15, 2005
Gatineau, Quebec, February 14, 2005 - The Canadian Museum of
Civilization is now accepting applications for its Aboriginal Training
Programme in Museum Practices (ATPMP). This eight-month programme
offers vocational and technical training in museum practices to
Aboriginal workers and students from across Canada. The deadline for
applications is March 15, 2005.
All training is under the supervision of the Museum's professional
staff in a variety of fields, including conservation, archaeology,
documentation of artifacts, archives, collections, ethnology, history
and administration. In return, the interns share their knowledge with
Museum personnel and play an important role in maintaining
communication between their communities and the CMCC. Training is
available in both official languages. This is the twelfth consecutive
year for the Aboriginal Training Programme in Museum Practices. The
Canadian Museum of Civilization Corporation (CMCC) established the
ATPMP in September 1993 in response to recommendations contained in
the 1992 Task Force Report on Museums and First Peoples.
Since its inception, the CMCC Training Programme has enabled 60
Aboriginal trainees to further upgrade their knowledge of museum
practices, including the current group. To learn more about the
programme, please contact Jolene Saulis at (819) 776-8270; by e-mail
jolene.saulis@civilization.ca ; or consult the Web at
http://www.civilization.ca/cmc/at/attoceng.html
Media Information: Chief, Media Relations Canadian Museum of
Civilization
Tel.: (819) 776-7167
Media Relations Officer Canadian Museum of Civilization
Tel.: (819) 776-7169
Fax: (819) 776-7187
Native Village
Youth and Education News
<<<>>>NATIVE VILLAGE<<<>>>
<<<>>>NATIVE VILLAGE<<<>>>
"I could not turn back the time for the political change, but there is
still
time to save our heritage. You must remember never to cease to act
because you
fear you may fail." Queen Lili'uokalani, Native Hawaiian
<<<>>> VOLUME 1 HIGHLIGHTS<<<>>>
DOCUMENTING GENOCIDE
MUSIC FOR THE ELDERS
TRIBE SUES TO PRESERVE ORPHAN CEMETERY
MEXICAN DRUG GANGS FORCE INDIANS TO DROP TRADITION
U.S. SNUBBED OVER INDIAN RIGHTS ISSUE
LAST FEW WHULSHOOTSEED SPEAKERS SPREAD THE WORD
<<<>>><<<>>>VOLUME 2 HIGHLIGHTS<<<>>><<<>>>
PRESIDENT'S BUDGET WOULD CUT YOUTH PROGRAMS
STUDENTS PROTEST BARBED WIRE SET UP AROUND INDIAN SCHOOL
VIRGINIA TO REVISE HISTORY CURRICULUM
HASKELL NOT ALONE WITH BUDGET SHORTFALL FRUSTRATIONS
GRAND RONDE WOODSMAN WORKS ON LONGHOUSES AND MASTER'S DEGREE
LINGUIST, POET, PROFESSOR ENCOURAGES STUDENTS
<<<>>><<<>>>VOLUME 3 HIGHLIGHTS<<<>>><<<>>>
CONGRESSMAN LAUNCHES BID FOR HOLIDAY HONORING NATIVE AMERICANS
INSIDIOUS SUBSTANCE MAKING PERMANENT MARK ON INDIAN CHILDREN
ELDERS' BENEFIT STRAINS YUKON LAND CLAIMS FUNDS
BOX ELDER KIDS ARE WORKING OUT
NATIVE AMERICANS BACK FROM IRAQ DECRY CUTBACK
STUDY SAYS POLLUTION MAY AFFECT BABIES' GENES
<<<>>><<<>>>VOLUME 4 HIGHLIGHTS<<<>>><<<>>>
AMAZON HOLDS KEY TO FUTURE OF EARTH'S CLIMATE
KANSAS LENDS NAME TO EXTINCT SEA LIZARD
MARSUPIAL MANURE HELPS AUSSIES MAKE PAPER
CATAWBA TRIBE STRIVES TO SAVE ITS TRADITION OF MAKING POTTERY
GOLF PRO LOOKING TO RECRUIT NATIVE YOUTH
FILM ROW OVER PIRATES "CANNIBALS"
<<<>>><<<>>>NEW<<<>>><<<>>>
2004 NAMMY AWARD NOMINATIONS
LET GOODNESS TAKE ITS PLACE
MARLON BRANDO'S UNFINISHED OSCAR SPEECH
NATIVE AMERICAN MASCOT POWER POINT PRESENTATION
PASSING OF GRANDFATHER GERRY
<<<>>><<<>>>SPECIAL FEATURES<<<>>><<<>>>
TSUNAMI DISASTER RELIEF
<<<>>><<<>>>NATIVE VILLAGE<<<>>><<<>>>
To read these and other news briefs in their entirety, please visit our
website:
NATIVE VILLAGE
<<<>>><<<>>>NATIVE VILLAGE<<<>>><<<>>>
NATIVE VILLAGE YOUTH AND EDUCATION NEWS is a free newsletter which
informs
and celebrates in the education, values, traditions, and
accomplishments of the
Americas' First Peoples. We do not release subscriber or visitor
names to
anyone. Some articles presented in NATIVE VILLAGE news and at our
NATIVE VILLAGE
website may contain copyrighted material. We have received appropriate
permissions for republishing any articles. Material appearing here is
distributed
without profit or monetary gain to those who have expressed an
interest. This is
in accordance with Title 17 U.S.C. section 107.
© Gina Boltz
Member: Native American Journalists Association
All Rights Reserved.
NATIVE VILLAGE
From: "ghwelker"
Dear Members of the Native American Community:
Please be advised that House Bill 179 relating to artifacts recovered
from Native American burial sites, has been assigned to the House
Committee on Culture, Recreation, and Tourism. Write or fax your letter
of support and request the scheduling for public hearings to the
following House Representative;
House Representative Harvey Hilderbran
Chairman, House Committee on Culture, Recreation, and Tourism
P.O. Box 2910
Austin, Texas 78768
PHONE: (512) 463-0536
FAX: (512) 463-1449
Thank you for your coiuntinued support and help in this matter. You can
also contact the governors office at the following
Office of the Governor
P.O. Box 12428
Austin, Texas 78711-2428
http://www.governor.state.tx.us/contact/contact_email.htm
TOLL FREE: 1 (800) 252-9600
FAX: (512) 463-1849
This is open to all; ask everyone you know, including your friends,
community leaders, community organizations, school, newspaper, radio,
political groups, church, or any other Native American groups. Again,
the Native American community awaits for the best of our intentions.
Peace,
Daniel Castro Romero, Jr., M.A., M. S. W.
General Council Chairman
Lipan Apache Band of Texas, Inc.
H.B. No. 179
A BILL TO BE ENTITLED AN ACT relating to artifacts recovered from
Native
American burial sites. BE IT ENACTED BY THE LEGISLATURE OF THE STATE OF
TEXAS: SECTION 1. Subchapter D, Chapter 191, Natural Resources Code, is
amended by adding Section 191.099 to read as follows: Sec. 191.099.
CATALOGUE OF ARTIFACTS FROM BURIAL SITES; RULES. (a) The committee
shall
catalogue any artifacts and related cultural items recovered from
prehistoric and historical American Indian or aboriginal burial sites
in
this state. (b) The committee may adopt rules to implement this
section.
SECTION 2. Not later than March 1, 2006, the Texas Historical
Commission
shall develop a system necessary to catalogue artifacts and related
cultural items under Section 191.099, Natural Resources Code, as added
by this Act. SECTION 3. This Act takes effect immediately if it
receives
a vote of two-thirds of all the members elected to each house, as
provided by Section 39, Article III, Texas Constitution. If this Act
does not receive the vote necessary for immediate effect, this Act
takes
From: "ghwelker"
Presention by Dr. Tom Porter, sponsored by Lotus Music and Dance
featuring the native traditional Areitos of the Iroquois Confederation
of the Northeastern USA and Canadian frontier.
From: George Lessard
http://www.amazon.com/exec/obidos/tg/detail/-/0816522782/104-4144017-1587941?v=glance&st=*
Palmer, Gus, Jr. Telling Stories the Kiowa Way. Tucson: University
of Arizona Press, 2003. 170 pp. ISBN 0816522782, $17.95.
Reviewed for the Anthropology & Education Quarterly by
David Samuels
University of Massachusetts
© 2004 American Anthropological Association. This review will appear
on the web site
The Anthropology & Education Quarterly publishes reviews of current
books in the anthropology of education and related fields. The Book
Review Editor identifies the books to be reviewed and solicits each
review from an appropriate scholar. The Book Review Editor may also
consider reviews submitted voluntarily at his or her discretion, but
volunteered reviews are rare. The Book Review Editor makes the
decision whether to accept the review for publication. This policy
has applied and continues to apply to all book reviews, whether
published on the AEQ web site or in the paper journal.
Please send your contributions for the ANKN Listserv to Alaska Native
Knowledge Network
If you have any suggestions, questions,
or
comments, please email Alaska Native Knowledge Network
George Lessard-Media Specialist
From: "ghwelker"
CALL FOR STUDENT WRITING
The 28th Annual California Conference on American Indian Education is
approaching quickly and, once again, we wish to showcase the writings
of American Indian students from our state in a small booklet
(chapbook) available to each participant who attends the
conference. We are requesting poetry, short stories, and photography
from all K-12 American Indian youths who reside in California. This is
the fourth year we have requested photographs. If possible we would
prefer black and white photographs but will accept color.
All submissions should address the conference theme "Educating
Tomorrows Leaders." Photographs and writings that demonstrate the power
of intergenerational education, whether formal or cultural, are
especially welcome.
Please inform your youths about this opportunity to have their work
published and encourage them to submit their writings to:
American Indian Education Program
Copyright will remain with the authors. Works submitted for publication
will not be returned, so please send copies only. Each youth who is
published will receive two free chapbooks from the Conference Planning
Committee. All works should be submitted for
review by Monday, March 7, 2005. Along with each submission, please
include the following information:
We are looking forward to publishing the writings and photographs of
our California Native American youths. If you have any questions,
please contact James Graham at (530)749-6196.
Thank you,
The 28th Annual California Conference on American Indian Education
Subject: Sundance Institute's commitment to supporting Native Cinema
From: George Lessard
The Sundance Institute's commitment to supporting Native Cinema is
woven throughout the 23-year history of the Institute along with its
support for the artistic vitality of American Cinema. Rooted in the
recognition of a rich tradition of story telling and artistic
expression by Native Peoples, the Institute established a Native
Program as a means of supporting the development of Native filmmakers
and the exhibition of their work. The Sundance Institute has
supported nearly 45 Native writers and directors over the past 23
years, and showcased nearly 100 films by Native filmmakers. The
Sundance Film Festival's Native Forum is a gathering of Indigenous
filmmakers from around the world, and offers opportunities for them
to share their expertise and knowledge with each other and the
independent film community through workshops, panels, networking
events, and special screenings.
Hero, Hawk, and Open Hand 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" 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
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].
Indian band seeks to regain its birthright
Wintu Indians Coyote and Eagle Visit the Land of the Dead - Wasco
In the days of the animal people. Coyote was sad because people died
and
went away to the land of the spirits. All around him was the sound of
mourning. He wondered and wondered how he could bring the dead back to
the
land of the living. '
Coyote's sister had died. Some of his friends had died. Eagle's wife
had
died and Eagle was mourning for her. To comfort him Coyote said, "The
dead
shall not remain forever in the land of the dead. They are like the
leaves
that fall, brown and dead, in the autumn. They shall come back again.
When
the grass grows and the birds sing, when the leaf buds open and the
flowers
bloom, the dead shall come back again."
But Eagle did not want to wait until spring. He thought that the dead
should
be brought back without any delay. So Coyote and Eagle started out
together
to the land of the dead, Eagle flying along over Coyote's head. After
several days they came to a big body of water, on the other side of
which
were a great many houses.
"Bring a boat and take us across the water!" shouted Coyote.
But there was no answer-no sound and no movement. "There is no one
there,"
said Eagle. "We have come all the way for nothing."
"They are asleep," explained Coyote. "The dead sleep during the day and
come
out at night. We will wait here until dark."
After sunset. Coyote began to sing. In a short time, four spirit men
came
out of the houses, got into a boat, and started toward Coyote and
Eagle.
Coyote kept on singing, and soon the spirits joined him, keeping time
with
their paddles. But the boat moved without them. It skimmed over the
water by
itself.
When the spirits reached the shore, Eagle and Coyote stepped into the
boat
and started back with them. As they drew near the island of the dead,
the
sound of drums and of dancing met them across the water.
"Do not go into the house," warned the spirits as they were landing.
"Do not
look at the things around you. Keep your eyes closed, for this is a
sacred
place."
"But we are hungry and cold. Do let us go in," begged Eagle and Coyote.
So they were allowed to go into a large lodge made of tule mats, where
the
spirits were dancing and singing to the beating of the drums. An old
woman
brought to them some seal oil in a basket bottle. Dipping a feather
into it,
she fed them from the oil until their hunger was gone.
Then Eagle and Coyote looked around. Inside the lodge everything was
beautiful, and there were many spirits. They were dressed in ceremonial
robes, beautifully decorated with shells and with elks' teeth. Their
faces
were painted, and they wore feathers in their hair. The moon, hanging
from
above, filled the big lodge with light. Near the moon stood Frog, who
has
watched over it ever since he jumped into it long ago. He saw to it
that the
moon shone brightly on the crowd of dancers and singers.
Eagle and Coyote knew some of the spirits as their former friends, but
no
one paid any attention to the two strangers. No one saw the basket
which
Coyote had brought with him. In this basket he planned to carry the
spirits
back to the land of the living.
Early in the morning, the spirits left the lodge for their day of
sleep.
Then Coyote killed Frog. took his clothes, and put them on himself. At
twilight the spirits returned and began again a night of singing and
dancing. They did not know that Coyote, in Frog's clothing, stood
beside the
moon.
When the dancing and singing were at their gayest, Coyote swallowed the
moon. In the darkness. Eagle caught the spirit people, put them into
Coyote's basket, and closed the lid tight. Then the two started back to
the
land of the living. Coyote carrying the basket.
After traveling a great distance, they heard noises in the basket and
stopped to listen.
"The people are coming to life," said Coyote.
After they had gone a little farther, they heard voices talking in the
basket. The spirits were complaining.
"We are being bumped and banged around," groaned some.
"My leg is being hurt," groaned one spirit.
"My legs and arms are cramped," groaned another.
"Open the lid and let us out!" called several spirits together.
Coyote was tired, for the basket was getting heavier and heavier. The
spirits were turning back into people.
"Let's let them out," said Coyote.
"No, no," answered Eagle quickly.
A little later. Coyote set the basket down. It was too heavy for him.
"Let's let them out," repeated Coyote. "We are so far from the spirit
land
now that they won't return."
So he opened the basket. The people took their spirit forms and, moving
like
the wind, went back to the island of the dead.
Eagle scolded at first, but soon he remembered Coyote's earlier
thought. "It
is now autumn. The leaves are falling, just as people die. Let us wait
until
spring. When the buds open and the flowers bloom, let us return to the
land
of the dead and try again."
"No " replied Coyote. "I am tired. Let the dead stay in the land of the
dead
forever and forever."
So Coyote made the law that, after people have died, they shall never
come
to life again. If he had not opened the basket and let the spirits out,
the
dead would have come to life every spring as the grass and flowers and
trees
do.
Taken from Indian Legends of the Pacific Northwest, by E. E. dark.
Berkeley:
University of California Press, 1933.
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories Coyote and Elbow-Children - Nez Perce
Fox and Coyote dwelt there. Each had five daughters living in their
maidens'
pit-lodge. It was wintertime. Fox and Coyote lived in a conical lodge.
It
came about that Coyote developed a lump on his elbow - a swelling. He
said
to his daughters, "Daughter children, daughter-children, there is a
lump on
my elbow and it hurts me. Prick it open for me." They pricked open the
lump
and, lo, a child, a boy, emerged. Thus they had a very lovable baby
boy. The
daughters loved it and they fondled it. One day the boy suddenly died.
The
daughters had fondled him too much. It was, only that the boy was a
coyote
and he would laugh with a cackle, a winsome cackle. And thus he died
from
over laughing. Coyote grieved deeply, very deeply, and he wept.
"Elbow-Child
was going to be a chief; he was going to have an engaging personality;
he
was going to be a prodigious performer!" Coyote wailed. He sang his
lamentation - he wept. Then he became angry at all the others. In his
hatred
for the girls he urinated into their lodge on them. It was cold and ice
formed from the urine. The door froze solid and could not he opened,
even
though Fox tugged at it with all his might. Then Fox dug a little hole
through the roof of the lodge and he was able to pass food through to
the
maidens. But Coyote, unmindful of everything else, did nothing but
wander
around singing about his Elbow-Child. The maidens became hungry and
then,
one by one, they began to die of starvation. The door remained frozen
shut.
One day Coyote's eldest daughter shouted to Fox through the hole in the
roof, "What time of the year has it become, Uncle ?" Fox replied, "The
sunflowers are just beginning to bloom." Fox continued to push little
bits
of food through the hole. The eldest daughter called up to him again
and
told him, "Now I am here alone - all the others have died." Fox was
grief-stricken and he wept and wept. Coyote said to him, "What are you
weeping about? You weren't weeping when Elbow-Child died! In him we had
a
young chieftain." One day the maiden said to Fox, "Uncle, I am telling
you
this - if I ever get out of here I am going to leave you because I feel
very
bad. I am heartsick over the death of my sisters. Yes, I will leave
you."
Now, after many days, the door began to yield to Fox's constant
tugging, and
Coyote's surviving daughter got out. She said to Fox, "I am leaving you
now,
uncle. I am angry at my father and I must go. I shall travel toward the
setting sun. But later I will be going past here. That will be the
beginning
of summer. You will hear me coming, for I will come with fire and I
will
sing as I come. But do not fear me. I will be going past here just to
see
you, to visit you in a spirit of goodwill." The maiden held in her
hands her
sisters' hair which she had cut off. "I am taking this hair, uncle, and
now
I am leaving you." She went. There Fox pined deeply. And Coyote still
wept
about his Elbow-Child. Fox began to await the arrival of the maiden; he
wept
and waited. Then one day he heard her coming. She came in a mass of
fire.
"That is what she told me, `I will come with fire.' " Here she came
like a
huge rolling ball of fire. She came singing, "Fire will leap over the
pitiful old man. Fire will take the hateful old man!" Thus they heard
her
coming, singing. Now Coyote became frightened. "There comes my child.
She
speaks of me as the pitiful old man and of you as the hateful one," he
told
Fox. But Fox said nothing. They watched her come. There came rolling
along a
great ball of fire and the maiden was in the center of it. Coyote now
said
in alarm, "'Let us flee ! You will be burned!" - "No," Fox replied,
"even if
I burn I am staying here." He remembered the maiden's parting words,
"You
must not be frightened when I arrive with fire." Now Coyote fled. The
fire
came upon Fox and there the maiden spoke to him. "I am on my way toward
the
sunrise but now I am going to chase my father. I will burn him because
he
has caused me great suffering ; the death of my sisters has caused me
deep
suffering. For that I will have his life. Now I am leaving you and you
will
never see me again." The mass of fire went on, in the direction Coyote
had
fled. Coyote had run away in a tremendous burst of speed. He had said
to
himself, "Run with the intensity of a tendon broken from tautness!" And
he
ran with a zip. Nevertheless, the maiden overtook him quickly - and she
burned him to death. The fire rolled on. Here Fox spent a few days in
deep
loneliness. He pined; he sorrowed there by himself because his comrade,
Coyote, was gone. One day he decided, "I am going to search for my
comrade."
He went out to look for his friend and as he wandered about he began to
say
to himself, "I wonder where my comrade's chin is bleaching in the sun
?"He
went along repeating this to himself. Suddenly he heard, "I-wonder
where-my-comrade's-chin-is-bleaching-in-the-sun ?" (He heard it as a
fast
whisper.) "Ugh, where did that come from ?" Fox exclaimed to himself.
He
listened. Then he said again, "I wonder where my comrade's chin is
bleaching
in the sun?" He heard immediately,
"I-wonder-where-my-comrade's-chin-is-bleaching-in-the-sun ?" Fox looked
all
around when he happened to see a slight puff of dust. "He seems to be
here,"
he thought. Now he said it again, "I wonder where my comrade's chin is
bleaching in the sun?" Now he located the spot definitely. He scraped
away
the ashes. "Here are his bones, all right," he observed. Then he
gathered up
all of Coyote's bones and then, arranging them properly, he straddled
them
five times - Coyote stood up. They went home and dwelt there again,
unmindful of all that had happened.
published in: Phinney, Archie (1934): Nez Perce Texts.
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
Subject: Navajo Nation President rejects Indian label, declares ˜I am
Dine"?
Office 928-871-7917
Navajo Nation President Joe Shirley, Jr.,
rejects Indian label, declares ˜I am Dine"?
Subject: Information about the Choctaw/Muskogean tribe
(425) 226-3184
edpascoe@msn.com
Subject: Training at Museum of Civilization
February 23, 2005, Issue 147
www.nativevillage.org
To subscribe to Native Village weekly email reminders, please send your
email
address to:
NativeVillage500@aol.com
www.nativevillage.org
You are always welcome here :-)!
Subject: House Bill 179 relating to artifacts recovered from Native
American burial sites
Subject: Mohawk Creation Legends of the Iroquois (online movie clip)
streaming video
Mohawk Creation Legends of the Iroquois
http://www.presenciataina.tv/CreationStory.mov
Subject: AEQ Book Review of Telling Stories the Kiowa Way
http://www.ubcpress.ubc.ca/search/title_book.asp?BookID=3875
http://www.powells.com/cgi-bin/biblio?show=Trade%20Paper:Used:0816522782:13.50
http://search.barnesandnoble.com/booksearch/isbninquiry.asp?pwb=1&isbn=0816522782
1919 B Street,
Marysville, CA 95901
Phone: (530) 749-6196 Fax: (530) 741-7840
email: jgraham@mjusd.k12.ca.us
Student Name Tribal Affiliation
Age of Student
Phone Number
Address Sponsoring organization (i.e., Title IX, IEC, or school)
http://festival.sundance.org/2005/?=native&107
Early tribal artifacts put in spotlight
Little-known items focus of exhibit in Chicago
Chinle, Arizona (Canyon DeChelly)-
Seminars and workshops have limited capacity and usually require enrollment months in advance.
dechelly2000@yahoo.com
Native American Links Page
Indigenous Peoples Literature
Wisdom of the Old People
Native American Summer Camp Info
Native Village(117K)
HTML Format (70K)
PDF Format(117K)
Excerpt (Complete article is available in PDF)
By David Whitney
At War Against Dam, Tribe Turns to Old Ways
Petition in Support of the Winnemem Wintu Tribe
http://www.smartgroups.com/groups/keeper_of_stories_3
http://www.smartgroups.com/groups/keeper_of_stories_3
posted by Amerindian Arts at 12:37 PM
0 Comments:
Post a Comment
<< Home