Monday, March 7, 2005
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Crafters
go full force with hobby during National Craft Month
Tahlequah Daily Press - Tahlequah,OK,USA
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For those interested in Native American arts and
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On March 5, participating students hosted an MCLA Arts and Crafts
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Broadway World - Monsey,NY,USA
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From: George Lessard -media@web.net
Subject: 2004 Nunavut Literary Prize winning stories published
Date: Tue, 1 Mar 2005 15:23:17 -0700 (MST)
From: Government of Nunavut Press Release
IQALUIT, Nunavut (March 1, 2005) ñ Honourable Louis Tapardjuk,
Minister of Culture, Language, Elders and Youth is pleased to release
Taimanit: Short stories written about life on the land. The book
features the two winning entries from the 2004 Nunavut Literary
Prize. The publication was a joint effort between the Department and
the Nunavut Literacy Council.
"Taimanit is an important step towards creating new and exciting
literature in Inuktitut," said Minister Tapardjuk. "The Nunavut
Literary Prize is a great initiative, and I am very hopeful that this
publication will lead to the growth of Inuit literature."
The Department launched the Nunavut Literary Prize to encourage the
writing and publishing of new Inuit literature. A $6,000 first prize
and a $4,000 second prize are awarded each year for the best stories.
Morty Alooloo was the first prize winner in the 2004 Nunavut Literary
Prize. She wrote about the changing way of Inuit life and the
importance of traditional advice to strengthen the culture. Paul
Issakiark received the second prize for his story about a father
going out on the land with his son and teaching him traditional
hunting knowledge. The book features a forward by the Commissioner of
Nunavut, Peter Irniq and illustrations by Andrea Noveya Duffy of
Rankin Inlet.
"There is very little published reading material that is written by
Inuit for adult readers of Inuktitut. Stories in print are necessary
for the development of strong reading and writing skills. They play
an important role in the preservation of language and culture," said
Kim Crockatt, Executive Director of the Nunavut Literacy Council.
"The publishing of Taimanit is a great addition to writing by Inuit.
Continuous efforts need to be made to support the writing and
publication of literature, stories and poetry by Inuit authors in
Inuktitut and Inuinnaqtun."
Judging of the 2005 Nunavut Literary Prize is currently underway.
Over the coming months, Nunavummiut will be asked to pick the winners
from three finalists. The top three stories will appear in the
northern newspapers and readers will be asked to decide the $6,000
first prize and $4,000 second prize recipients.
For more information, contact:
Penny Rumbolt
Kim Crockatt
From: "ghwelker"
Navajo Filmmaker Shonie de la Rosa
Sheephead Films Presents: "G" Methamphetamine on the Navajo Nation
Best Public Service Award at the 29th Annual American Indian Film
Festival
Methamphetamine has reached epidemic status on the Navajo Nation
within the past two years. Up close and personal interviews with Navajo
methamphetamine addicts and recovering addicts allow the viewer to see
and hear the painful stories these people have to tell about their
addiction to the drug. Additional interviews with Tuba City Senior
Criminal Investigator Greg Adair, Indian Health Service Doctor Thomas
J. Drewhard, and Navajo Nation Vice President Frank Dayish, Jr., bring
a more in-depth view of how methamphetamine is affecting the
communities, families, and people of the Navajo Nation.
The film "G" Methamphetamine on the Navajo Nation is available for
download at http://www.sheepheadfilms.com
The film was directed by award winning Navajo film makers, Shonie and
Andee De La Rosa from the Navajo Nation in Kayenta, Arizona.
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
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"
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,
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
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. Coyote and Monster - Nez Perce
Coyote [itsaya' ya] was building a fish-ladder by tearing down the
waterfall
at Celilo, so that salmon could go upstream for the people to catch. He
was
busily engaged at this when someone shouted to him, "Why are you
bothering
with that? All the people are gone; the Monster [itswa' wltsix] has
them."
"Well," said Coyote to himself, "then I'll stop doing this, because I
was
doing it for the people, and now I'll go along too." From there he went
along upstream, by the way of the Salmon River country. Going along he
stepped on the leg of a Meadowlark [qotsqo' tsna] and broke it.
The Meadowlark shouted in a temper, "Lima, Lima, Lima [distress call of
the
bird]; what a chance of Finding the people you have, going along!
Coyote then asked, "My aunt, please inform me. Afterwards I will make a
leg
of brushwood for you."
So the Meadowlark told him, "Already all the people have been swallowed
by
the Monster."
Coyote then replied, "That is where I, too, must go." From there he
traveled
on. Along the way he took a good bath, saying to himself, "Lest I make
myself repulsive to his taste;" and then he dressed himself all up,
"Lest he
will vomit me up or spit me out." Next he tied himself with rope to
three
mountains. From there he came along up and over ridges.
Suddenly behold, he saw a great head. He quickly hid himself in the
grass
and gazed at it. Never before in his life had he seen anything like it;
never such a large thing -- away off somewhere melting into the horizon
was
its gigantic body. Now then, Coyote shouted to him, "Oh Monster, we are
going to inhale each other!"
The big eyes of the Monster roved around, looking all over for Coyote,
but
did not find him, because Coyote's body was painted with clay to
achieve a
perfect protective coloring in the grass. Coyote had on his back a pack
consisting of five stone knives, some pure pitch, and a flint fire
making
ext. Presently, Coyote shook the grass to and fro and shouted again,
"Monster, we are going to inhale each other!"
Suddenly, the Monster saw the swaying grass and replied, "Oh, you
Coyote,
you swallow me first then; you inhale first." Now Coyote tried.
Powerfully
and noisily he drew in his breath, and the great Monster just swayed
and
quivered.
Then Coyote said, "Now you inhale me, for already you have swallowed
all the
people; so swallow me too lest I become lonely." Now the Monster
inhaled
like a mighty wind. He carried Coyote along just like that. But as
Coyote
went, he left along the way great numbers of camas roots and
serviceberry
bushes, saying, "Here the people will find them and will be glad, for
only a
short time away is the coming of the human race." There he almost go
caught
on one of the ropes, but he quickly cut it with his knife. Thus he
dashed
right into the Monster's mouth.
From there he walked along down the throat of the Monster. Along the
way he
saw bones scatter about, and he thought to himself, "It is obvious that
many
people have been dying." As he went along he saw some boys, and he said
to
them, "Where is his heart? Come along and show me!" Then, as they were
all
going along, Bear [Xa' xats] rushed out furiously at him. "So! Coyote
said
to him, "You make yourself ferocious only to me," and he kicked the
bear on
the nose. As they were going along Rattlesnake [waxpu' sna] bristled at
him
in fury. "So! Only towards me are you vicious - we are nothing but
dung."
Then he kicked the rattlesnake on the head and flattened it out for
him.
Going on he met the Brown Bear [ya' ka' na] who greeted him, "I see he
[the
Monster] selected you for the last."
"So! I'd like to see you save your people [derogatory diatribe]." But,
all
along the people hailed him and stopped him. He told the boys, "Pick up
some
wood."
Here his erstwhile friend, Fox [tili' ptsxi'], hailed him from the
side.
"Such a dangerous fellow [the Monster]! What are you going to do to
him?"
"So!" replied Coyote. "You too hurry along and look for wood."
Presently
Coyote arrived at the heart, and he cut off slabs of fat and threw them
to
the people. "Imagine you being hungry under such circumstances --
grease
your mouths with this." And now Coyote started a fire with his flint,
and
shortly smoke drifted up through the Monster's nose, ears, eyes, and
anus.
Now the Monster said, "Oh, you Coyote, let me cast you out."
And Coyote replied, "Yes, and later let it be said, -He who was cast
out is
officiating in the distribution of salmon.
"Well then, go out through the nose."
Coyote replied, "And will not they say the same?"
And the Monster said, "Well then, go out through the ears."
To this Coyote replied, "And let it be said, 'Here is ear-wax
officiating in
the I distribution of food.' "
"Hn, hn, hn, oh you Coyote! This is why I feared you; then go out
through
the anus."
Coyote replied, "And let people say, -Feces are officiating in the
distribution of food. ' "
There was his fire still burning near the heart, and now the Monster
began
to writhe in pain. Coyote began cutting away on the heart, whereupon
very
shortly he broke the stone knife. Immediately he took another, and in a
short time this one also broke and Coyote said ; to all the people,
"Gather
up all the bones and carry them to the eyes, ears, mouth and anus; pile
them
up, and when he falls dead kick all the bones outside." Then again with
another knife he began cutting away at the heart. The third knife he
broke
and the fourth leaving only one more. He told the people, "All right,
get
yourselves ready because as soon as he falls dead each one will go out
of
the opening most convenient. Take the old women and old men close to
the
openings so that they may get out easily."
Now the heart hung by only a very small piece of muscle, and Coyote was
cutting away on it with his last stone knife. The Monster's heart was
still
barely hanging when his last knife broke, whereupon Coyote threw
himself on
the heart and hung on just barely tearing it loose with his hands. In
his
death convulsions the Monster opened all the openings of his body, and
now
the people kicked the bones outside and went on out. Coyote, too, went
on
out.
Now the Monster fell dead, and now the anus began to close. But there
was
Muskrat [pa ptits] still inside. Just as the anus closed he squeezed
out,
barely getting his body through. But alas! His tail was caught. He
pulled,
and it was bare when he pulled it out; all the tail-hair had been
peeled
right off. Coyote scolded him, "Now what were you doing? You had to
think up
something to do at the last moment. You're always behind in
everything."
Then he told the people, "Gather up all the bones and arrange them
well."
They did this whereupon Coyote added, "Now we are going to carve the
Monster."
Coyote then smeared blood on his hands, sprinkled this blood on the
bones,
and suddenly there came to life again all those who had died while
inside
the Monster. They carved the great Monster, and now Coyote began
dealing out
portions of the body to various parts of the country all over the
land-toward the sunrise, toward the sunset, toward the warmth, toward
the
cold-and by that act destining and fore naming the various peoples:
Coeur
d'Alene, Cayuse, Pend Oreilles, Flathead, Blackfeet, Crow, Sioux, et
al. He
consumed the entire body of the Monster in this distribution to various
lands far and wide. Nothing more remained of the great Monster.
And now Fox came up and said to Coyote, "What is the meaning of this,
Coyote? You have distributed all of the body to far-away lands but have
given yourself nothing for this immediate locality."
"Well," snorted Coyote, "and did you tell me that before? Why didn't
you
tell me that awhile ago before it was too late? I was engrossed to the
exclusion of thinking. You should have told me that in the first
place." And
he turned to the people and said, "Bring me some water with which to
wash my
hands."
They brought him water, and he washed his hands. And with the bloody
wash
water he sprinkled the local regions saying, "You may be little people,
but
you will be powerful. Even though you will be little people because I
have
deprived you, nevertheless you will be very, very manly. Only a short
time
away is the coming of the human race."
Taken from Tales of the Nez Perce by Donald M. Hines, Ye Galleon Press;
Fairfield, Washington, 1999 [gathered from other source books dated
between
1912 and 1949]
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
Communications Manager
Department of Culture, Language, Elders and Youth
E-mail: prumbolt@gov.nu.ca
Phone: (867) 975.5531
Nunavut Literacy Council
E-mail: kimcr@polarnet.ca
Phone: 867-983-2678
Navajo Filmmaker Shonie de la Rosa
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
Subject: House Bill 179 relating to artifacts recovered from Native
American burial sites
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)
The 28th Annual California Conference on American Indian Education
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
www.nativevillage.org
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Member: Native American Journalists Association
All Rights Reserved.
NATIVE VILLAGE
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