The Quandelacy Family, Zuni carvers
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The Quandelacy Family of Zuni carvers
Quandelacy
One of the more notable families of Zuni fetish carvers and jewelers
is the Quandelacy family. Now deceased matriarch Ellen Quandelacy
learned the art of carving from her father, Johnny Quam, and her style
is still very much in evidence in the carvings and fetish necklaces
of daughter Albenita Yunie, and Albenita's sons Brian and Jeffrey Yunie.
As Kent McManis stated in his book
A Guide to Zuni Fetishes and
Carvings,
"Stewart Quandelacy's bears have almost become the
quintessential Zuni fetish".
Zuni artist Stewart Quandelacy has stated that he prefers the terms "Zuni carving" rather
than "Zuni fetish."
Stewart is well known for his Medicine Bear carvings, but his bent for
aesthetic license lies in what he calls the
"turnaround bear",
his own original
stylistic development which transcends traditional folk art, and raises the craft of
Zuni fetish carving to a true art form. Whether realistic, or semi-abstract, the soft, free-flowing lines he obtains with the minimal amount of change to the object stone is one of the most notable attributes of his carvings.
Those same soft lines are also evident in the carvings of Faye and Sandra Quandelacy,
well known for their corn maiden carvings and pendant necklaces, and sister Georgianna Quandelacy, well known for her fetish necklaces, bears with fish, and medicine bears with sunfaces.
Andres Quandelacy is well known for his
small, intricate carvings of mountain lions, buffaloes, and standing bears. Andres' style is unique and readily
recognizable. Better known for mountain lion carvings with the tail draped over the back, Andres has added the loop tail
and the long tail in the last few years. As have the other members of the Quandelacy family, Andres has achieved international acclaim for his carvings, pendants, and fetish necklaces fashioned in the Quandelacy tradition.
Bibliography of the Zuni Language
The Zuni, or Shiwi language, is
now generally considered a language isolate. The Encyclopedia Britannica categorizes it as a Penutian language, and Bertha
Dutton once posed the hypothetical that according to the Swadesh list,
"If the Zuni language is a member of the Penutian language family, then it
is a distant relative of the Tanoan languages
(Tewi). The Penutian hypothesis
was advanced by Alfred
Kroeber and Roland B. Dixon, and later refined by Edward Sapir, and was an
attempt to reduce the number of unrelated language families in a culturally
diverse area that was centered in California's central coast. While this theory was plausible for some of the languages, the problem of verification of this theory was that to find any evidence of any cognates between the California languages and Zuni, one would possibly have to trace the languages' lineage by as much as 3000-5000 years or more. Listed below is a bibliography of
books and articles concerned with the Zuni language. Some of these items deal
with syntax and semantics, as does Zuni
Curtis D. Cook's article. Others, such
as Ruth Bunzel's Pueblo Pottery and Jane M. Young's book on Rock Art, may seem out of place on this list, but are important in the study of pragmatics and the Zuni World View
as it corresponds with the Zuni language. The Zuni worldview may properly be considered as a study in orthology. The form and function of design images and pictographic rock art images and
their interpretation according to Zuni mythology
or cosmology sufficed as
a form of communication prior to the appearance of a written language. The Zuni Enigma, by Nancy Yaw Davis offers a comparative of cognates between the Zuni language and
another language isolate; the Japanese language. While speculative, it demonstrates a likeness between the Zuni and Japanese languages that
is more compelling than that of the Penutian Hypothesis. The article by Dell Hymes offers information on California languages where one can form a comparative
of certain Zuni words to the languages of California, e.g. Wintu, Maidu, Miwok, and may have relevance to studies of the Pueblo Peoples, the Pecos Classification, Hohokam.
The importance of the books on and by Frank Hamilton Cushing goes without saying. He was the first anthropologist to undertake studies
by means of the method of participant observation, and was a member of the Priesthood of the Bow. Of special interest in regard to the Zuni language
is his correspondences edited by Jesse Green, and their relevance to the Zuni language as it reflects their world view. Any suggested additions to this
list can be submitted to zunifetish@prophetsrock.com
and are welcome.
Bunzel,
Ruth L. The Pueblo Potter: A Study of
Creative Imagination in Primitive Art. New York: Dover, 1929
Bunzel,
Ruth L. Introduction to Zuni Ceremonialism. Intro. by Nancy Pareto. University of New Mexico Press, 1992.
Bunzel,
Ruth L. Zuni Texts. Publications of the
American Ethnological Society, 15. New York: G.E. Steckert & Co., 1933.
Cook,
Curtis D. "Nucleus and Margin of Zuni Clause Types." Linguistics. 13: 5-37, 1975.
Davis,
Nancy Yaw. The Zuni Enigma. Norton, 2000.
Dutton,
Bertha P. American Indians of the
Southwest. Albuquerque: University
of New Mexico Press, 1983.
Green,
Jesse, ed. Zuni: Selected Writings
of Frank Hamilton Cushing. Lincoln
and London: University of Nebraska Press, 1979.
Green, Jesse.
Cushing at Zuni: The Correspondence and Journals of Frank Hamilton Cushing,
1879-1884. Albuquerque: University
of New Mexico Press, 1990.
Hickerson,
Nancy P. "Two Studies of Color:
Implications for Cross-Cultural Comparability of Semantic Categories". In Linguistics and Anthropology: In honor
of C.F. Voegelin. Pp. 317-330. Ed.
By M. Dale Kinkade, Kenneth Hale, and Oswald Werner. The Peter De Ridder Press, 1975.
Hieb,
Louis A. "Meaning and Mismeaning: Toward an Understanding of the Ritual
Clowns". New Perspectives on the
Pueblos. Ed. by Alfonso Ortiz. Pp. 163-195. Albuquerque: University of New Mexico Press, 1972.
Hymes,
Dell H. "Some Penutian Elements and the Penutian Hypothesis". Southwestern Journal of Anthropology. 13:69-87, 1957.
Miner,
Kenneth L. "Noun Stripping and Loose Incorporation in Zuni". International Journal of American
Linguistics. 52: 242-254, 1986.
Newman,
Stanley. "Vocabulary Levels: Zuni Sacred and Slang Usage."Southwestern Journal of Anthropology. 11: 345-354, 1955.
Newman,
Stanley. Zuni Dictionary. Indiana
University Research Center Publication Six. Bloomington: Indiana University, 1958.
Newman,
Stanley. "The Zuni Verb 'To Be'"Foundations of Language, Supplemental Series. Vol. 1. Ed. by John W. Verhaar.,
The Humanities Press, 1967.
Stout,
Carol. "Problems of a Chomskyan
Analysis of Zuni Transitivity". International
Journal of American Linguistics. 39:
207-223, 1973.
Walker,
Willard. "Inflection and Taxonomic Structure
in Zuni". International Journal of
American Linguistics. 32(3):
217-227, 1966.
Walker
Willard. "Toward a Sound Pattern of the Zuni". International Journal of
American Linguistics. 38(4): 240-259, 1968.
Young,
M. Jane. Signs from the Ancestors:
Zuni Cultural Symbolism and Perceptions in Rock Art. Albuquerque: University of New Mexico Press, 1988.
From: "ghwelker"
The Indigenous peoples of Flagstaff Arizona got some very disturbing
news today. News that Coconino National Forest Supervisor Nora
Rasure's decision has allowed Arizona Snowbowl to use reclaimed sewer
water to make artificial snow on the sacred San Francisco Peaks
The peaks are very sacred to the tribes in the southwest. The peaks
are one of the four sacred mountains to the Dine' and the peaks is
the home to the Kachina spirits to the Hopi.
The approval of Snow Making of our peaks shows complete disregard and
disrespect for our culture and places we hold sacred, an absolute
slap in the face.
Spiritually the use of reclaimed water on the peaks is equivalent to
defecating and urinating on holy temples, we don't piss and shit on
their churches and temples so why do they feel is alright to do that
to ours? The answer is simple, money.
However studies show that the Flagstaff revenue provided by skiers
only make a very small portion of Flagstaffs economy, furthermore the
revenue from the resort goes to a single person.
"With her decision, Rasure is deepening an unhealthy division between
indigenous and non-indigenous peoples in the Southwest," said Kelvin
Long director of ECHOES (Educating Communities While Healing and
Offering Environmental Support). "It only supports the goals and
missions of non-native communities. In order to build healthy
relationships, cultural and religious traditions need to be
respected."
Well if the Forest Service won't respect Indigenous Peoples wishes
and cultures then we well boycott them and resist in any way
possible.
I ask that each and every one of you please help us in this battle
against cultural genocide.
Get involved by responding to this message for place to go for more
info and way to get involved to let our voices be heard.
PLEASE BOYCOTT ARIZONA SNOWBOWL!!!!!!
From: "Yaiva"
For more information contact: (928) 213-9760
ghwelker"
http://www.merrynjose.com/artman/publish/article_326.shtml
Women & Spirituality
Grandmothers Unite
http://www.merrynjose.com/artman/publish/article_325.shtml
Statement of the International Council of the Thirteen Indigenous
Grandmothers
By Reviewer, Ema
We are thirteen indigenous grandmothers who came together for the
first time from October 11 through October 17, 2004, in Phoenicia,
New York. We gathered from the four directions in the land of the
people of the Iroquois Confederacy. We come here from the Amazon
rainforest, the Arctic circle of North America, the great forest of
the American northwest, the vast plains of North America, the
highlands of central America, the Black Hills of South Dakota, the
mountains of Oaxaca, the desert of the American southwest, the
mountains of Tibet and from the rainforest of Central Africa.
Affirming our relations with traditional medicine peoples and
communities throughout the world, we have been brought together by a
common vision to form a new global alliance.
We are the International Council of Thirteen Indigenous Grandmothers.
We have united as one. Ours is an alliance of prayer, education and
healing for our Mother Earth, all Her inhabitants, all the children
and for the next seven generations to come.
We are deeply concerned with the unprecedented destruction of our
Mother Earth, the contamination of our air, waters and soil, the
atrocities of war, the global scourge of poverty, the threat of
nuclear weapons and waste, the prevailing culture of materialism, the
epidemics which threaten the health of the Earth's peoples, the
exploitation of indigenous medicines, and with the destruction of
indigenous ways of life.
We, the International Council of Thirteen Indigenous Grandmothers,
believe that our ancestral ways of prayer, peacemaking and healing
are vitally needed today. We come together to nurture, educate and
train our children. We come together to uphold the practice of our
ceremonies and affirm the right too use our plant medicines free of
legal restriction. We come together to protect the lands where our
peoples live and upon which our cultures depend, to safeguard the
collective heritage of traditional medicines, and to defend the earth
Herself. We believe that the teachings of our ancestors will light
our way through an uncertain future.
We join with all those who honor the Creators, and to all who work and
pray for our children, for world peace, and for the healing of our
Mother Earth.
For all our relations,
Margaret Behan- Cheyenne- Arapaho
From: dorindamoreno
From: Carol
gilbert lujan wrote:
A good step forward
magu
Indian murals at EPA building to undergo review
Thursday, March 17, 2005
A handful of government murals that depict Indian people in an
unfavorable
light will undergo a review...
From: "apcKaruk"
The Northern California Indian Development Council has a web-based
archive of
traditional images and sounds.
Photo Galleries: Three galleries of stunning photography with
accompanying descriptions,
as well as the NCIDC Staff Photo Gallery and Council Member Photo
Gallery.
The NCIDC Song Gallery contains sound clips that are small segments of
Traditional Karuk
songs. They were recorded by Andre Cramblit, the Operations Director of
NCIDC, a Karuk
Tribal Member.
click the galleries link underneath the picture of the traditional Pit
House.
To subscribe to a news letter of interest to Natives send an email to:
IndigenousNewsNetwork-subscribe@topica.com or go to:
http://www.topica.com/lists/
IndigenousNewsNetwork/subscribe/?location=listinfo
From: Glenn Welker
National Museum of the American Indian
National Powwow
Actual Location MCI Center, 601 F Street NW, Washington D.C. 20004
Event Dates August 12, 13, 14, 2005
Event Hours Fri - 10am to10pm; Sat - 10am to 10pm; Sun - 10am to 8pm
Admission Fee(s) Adult: $12
Senior 65 yrs & older /Child - 4 to 11 years: $10
Special Members Price: $10
Group Rate (25 or more):$10/person
Three day pass: $30
Educational Comp. "Origins and Evolutions of the Powwow" (more
information to follow as this is currently being developed)
Type of Event Contest Powwow
Prize Purse $100,000
Invited Drums "All Drums Invited"
*Vendors*
Fees $600 (10'x10' space)
$800 food vendors - TBD (not sure if we will be able to accommodate
food
vendors because of MCI Center restrictions)
*Vendor applications will be ready for distribution within the next
couple of weeks. We will allow ample time, approx. 2 months for vendors
to apply. Justin Giles will be the point of contact for vendors and he
is currently taking names and info and will send application forms when
ready.
*General Contact*
Number 877-830-3224 or 301-238-3023
www.americanindian.si.edu
(webpage in development-email announcement to staff when complete)
From: George Lessard
From: NAJA-Email Alerts
Nominations sought for American Indian Journalism Institute, June 5-24,
2005
Nominations and applications are being accepted for the fifth annual
American Indian Journalism Institute, June 5-24, 2005, a concentrated
three-week academic program at The University of South Dakota. The
nomination deadline is March 31.
An informative 11-minute video and other information are available
online at
http://www.freedomforum.org/templates/document.asp?documentID=17963
To nominate a student, write an e-mail or letter explaining why the
person should be accepted into the institute and how the student can
be contacted. Please include the nominee's mailing address and e-mail
address. Self-nominations also are welcome.
Send nominations to Jack Marsh, executive director, Al Neuharth Media
Center, 555 Dakota St., Vermillion, SD 57069 or
via e-mail.
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
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)
Pittsburgh Tribune-Review - Pittsburgh,PA,USA
...
entered in the Southwestern Pennsylvania Council for the Arts'
second annual ... Waiting For Braddock," a watercolor portrait
of a Native American painted for ...
Subject: Cultural Genocide - Please Help
http://www.savethepeaks.org/
http://www.blackmesawatercoalition.org/
Via Mary Ann;
By Rachel Lehmann-Haupt
Jan 14, 2005
Jan 4, 2005
Rita Pikta Blumenstein-Yupik
Julieta Casimiro- Mazatec
Kusali Devi- Newari
Flordemayo- Mayan
Maria Alice Campos Freire- Brazil
Tsering Dolma Gyalthong-Tibetan
Beatrice Holy Dance Long Visitor- Lakota
Rita Holy Dance Long Visitor-Lakota
Agnes Pigrim- Takelma Siletz
Mona Palocca- Hopi/ Havasupai
Clara Shinobu Iura-Brazil
Subject: Re: Indian murals at EPA building to undergo review
To: magu4u@hotmail.com
Magulandia Studio "D"
558 west Second street
Pomona, 91766, Aztlan
909-629-8240
Subject: Native Songs & Pictures
Subject: National Powwow
Telephone 605/677-6315.
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
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
My Two Beads Worth: Indigenous News Online
NATIVE VILLAGE
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Coyote and the Introduction of Salmon - Thompson
Formerly there were no salmon in the interior, because they- were prevented from ascending by dams which the people of the coast had erected near the mouths of Columbia and Fraser Rivers. The Indians of the interior lived principally on meat, while those of the coast had all the salmon. The Coyote intended to remedy this, for he knew the salmon were kept prisoners by the coast people. He thought the people of the interior should have salmon too. The dam across the mouth of Fraser River was owned by four witch women. When Coyote had finished traveling through the Shuswap country, he descended Fraser River to the canyon, and there changing himself into a piece of wood, he floated down the stream until stopped by the fish-dam.
From here the story is exactly the same as in the "Traditions of the Thompson River Indians," p. 27, from the 6th line to the end of the 36th. Coyote first led the salmon up to the head waters of the Fraser River, and then up all the tributary streams. He traveled along the river-banks, and they followed him. On his way up the Thompson River, about four miles above Spences Bridge, he sat down to have a rest, and saw four women bathing on the opposite side of the river. The story continues as in the "Traditions of the Thompson River Indians." from line from the foot of p. 27; to the end of line from the top of p. 28 in the full version.
Coyote continued his journey, and led the salmon to the head waters of the North Thompson River, then, returning to Kamloops Lake, he conducted them up the South Thompson to Shuswap Lake. From the latter place he went south through the Spallumcheen and Okanagan to take the salmon up Columbia River. Four women had a dam across the latter stream, near its mouth, and all the coast people caught salmon at this place. Coyote changed himself into a piece of wood, as he had done at the mouth of Eraser River, and floated down against the dam. The women noticed the piece of wood next morning, and picked it up, saying it would make a fine dish. They fashioned it into a dish to eat salmon out of, but soon found there was some magic about it, for hardly had they put a salmon on the dish, before it would disappear.
They thought the dish uncanny, and threw it into the fire. Thereupon Coyote changed himself into a baby, and cried from the middle of the fire. The women were all unmarried, and, desiring a baby very much, they -snatched him out of the fire. They reared him, and he grew rapidly. Within four days he could walk, in four days more he could speak, and likewise in a short time he became half grown. In the house were four baskets, with lids, made of cottonwood-bark, which the women told Coyote not to open. One day the women were out gathering firewood, and, when they came home, Coyote was crying. They asked him why he cried, and he answered, "I am always cold at nights. I should be warm if you would take me to sleep with you." That night they took him to bed with them. Next morning when the women went to bathe, they discovered some loose hair on their thighs, and wondered how it could have got there. They said it looked like Coyote's hair, but they thought it impossible that Coyote could have been in bed with them. That night, before going to bed, they all put pitch on their thighs. Again Coyote had connection with them, and the following morning, when they went to wash, they discovered very much of Coyote's hair sticking to the pitch. They said, "Our enemy, Coyote, must be around; but how could he be in bed with us without our knowing it?" Now the women went out to gather firewood, and when they had got out of sight, Coyote opened the lids of the four baskets. A cloud of blow-flies issued from the first, sand-flies from the second, horse-flies from the third, and wasps from the fourth. Then Coyote broke the dam, and let the salmon ascend the river. He said. "Henceforth there shall be no dam here, and the salmon will always ascend the river at this time of year without obstruction. They shall always be accompanied by blow-flies, sand-flies, horse-flies, and wasps, all of which shall appear, and continue to be numerous, during the salmon season." Now Coyote kept in advance of the salmon, and conducted them up the river and its tributaries. He had as his companion the Seal, who was a native of the coast. When he was yet some way below the falls of Columbia River. he pushed the Seal into the water, and transformed him, saying, `Henceforth you will be a common seal, and sometimes will come as far as this place." At the Falls of Columbia, Coyote remained a considerable time. Here he married the daughter of the Elk, who bore him a daughter. The latter grew very fast, like all the ancients, and soon became pubescent. About that time the mother found out that her husband was really Coyote, and made up her mind to leave him. Coyote knew this, and, taking his daughter, he said, "Henceforth this place will be called Nsu´pEh, and salmon will be caught here in great numbers." Coyote's daughter may still be seen just as she fell into the river. She sits there, half reclining, with legs outspread and knees above water. The water runs over her thighs. With a freshet, her head only can be seen. Below this place the river is very still, and salmon congregate here in large numbers. Now Coyote conducted the salmon up to the head waters of the Columbia, making many fishing-places on the way. He found many places where the river was so obstructed that the salmon could not ascend. These barriers he kicked down, leaving only canyons in their place.
When ascending Similkameen River, he found a barrier on that stream. Here he saw four girls bathing across the river, and called to them, asking if they desired any back of the humpback salmon. They said to one another, "He addresses us in the NLak.a´pamux language. What does he ask us?" Four times he asked them, and at last one of them answered, "No; we desire the back of the head of the mountain sheep." If she had answered, "Yes," he would have thrown his penis into the girl, as he had done on the Thompson River. Coyote was angry, and said, "Very well! You shall have your wish. I will not remove this barrier, and you will have to wear out your moccasins traveling to Thompson or Okanagan River before you get salmon to eat." This is the reason why salmon cannot be got in Similka-meen: and why mountain sheep are very numerous in that country. The Similkameen people had to go to Okanagan River, Columbia River, and Thompson and Fraser Rivers to get salmon. Afterwards Coyote traveled into Montana and Idaho, and all through the Kootenai country, where he performed many wonderful feats. Returning, he took up his abode in the Kalispelm country, where he lived several years. He tried to get a wife there, but did not succeed.
The following variants were obtained from an old NLak.a´pamux'o´e of Lytton: Long ago all the tribes throughout the interior had no salmon in their respective countries. Only the Coast people had salmon. They kept them for themselves by means of dams or weirs across the streams. Coyote broke the dams of these people on the Columbia and Fraser Rivers, and conducted the salmon up all the larger streams of the interior. He ordained that hence-forth salmon should ascend into the interior each year; and the broken dams he transformed into rocks, which at the present day form canyons on the Fraser and Columbia Rivers.
The four boxes of the women who owned the dam across Fraser River contained flies, wasps, smoke, and wind. The wind blew the smoke, flies, and wasps up after the salmon and Coyote. This is the reason why flies, wasps, and smoke appear during the salmon season, and why the winds at that season always blow up-river.
Some people say the locality where the great dam preventing salmon from coming up, which was broken by Coyote, was not near the mouth of Fraser River, but in the Canyon at Hell's Gate (between North Bend and Spuzzum). Others place it a little above Yale.
Taken from: Myths and Tales from Nicola Valley and Fraser River collected by James Alexander Teit, 1911
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
http://www.smartgroups.com/groups/keeper_of_stories_3
posted by Amerindian Arts at 4:40 PM
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