Thurs., March 24, 2005
native
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The
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National
Review Online - USA
Dr., Native American, original
artist, serious scholar, combat veteran, highly recruited and ...
Professors outside the arts at major research universities are
...
CU
report on Churchill
Rocky Mountain
News - Denver,CO,USA
... to request the assistance of
Dean of the College of Arts and Sciences ... in fraudulent
misrepresentation by misrepresenting himself as a Native American
in order ...
Helping
Others: Bring a hearty appetite and a healthy thirst to ...
Sacramento Bee - Sacramento,CA,USA
...
Arthur Prisco and Patty Warren, and African, Native American
and oceanic with Jerry Evans, both on May 13; and Sylvia Fitzgerald, decorative
arts, and Gary Cox ...
Missing
artworks add to center's challenge
The
Wichita Eagle - Wichita,KS,USA
... this missing artwork
represents to the Native American community and ...
board who do not have American Indian ancestry ... it,"
said John D'Angelo, arts director for ...
WEST
VALLEY
San Jose Mercury News
- USA
... The Los Gatos Arts Commission presents
a mixed media (oil, acrylic, watercolor ... New exhibits, ``The
Jazz Icons'' by BRUNI; ``The Native American,''
paintings by ...
'Dynamic
force' first couple to receive faith, service award
York Dispatch - York,PA,USA
... she led
Strand-Capitol outreach programs that exposed school children to the arts
through workshops in acting, songwriting, mime and Native American
dance. ...
Park
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The Post & Mail
- Columbia City,IN,USA
... the creation of "The
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Minority
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Shield (subscription) - Evansville,IN,USA
...
When's the last time you've seen an American movie production
of the Asian lifestyle outside of a martial arts flick? Who is
the last Native American author or ...
Spring
fests showcase campus, ethnicities
Davis
Enterprise - Davis,CA,USA
... Powwow Contest, 9 am to
midnight Saturday, April 2, features Native American dancing,
food including Indian tacos and frybread, arts and crafts and a
health ...
This once a day Google Alert is brought to you by Google.
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
> Magulandia Studio "D"
> 558 west Second street
> Pomona, 91766, Aztlan
> 909-629-8240
>
> http://indianz.com/News/2005/007089.asp
> 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 to determine whether they are appropriate
to
> display, a federal agency announced on Wednesday.
>
> After years of complaints by Indian employees and their advocates,
the
> General Services Administration initiated the review of six murals at
the
> Environmental Protection Agency headquarters in Washington, D.C. The
GSA
> plans to take input from the public under the National Historic
> Preservation Act because the artwork is more than 70 years old.
> "By utilizing this historic preservation review process, we will
provide
> all interested parties an opportunity to inform GSA how they view
this
> issue," Donald C. Williams, the GSA administrator for the Washington
> area.
> Indian employees at EPA have already made their views known about the
> public display of the murals at the Ariol Rios Building. They say
that
> depiction of Indian men scalping nude white women and murdering white
men
> are offensive. The paintings also show nude Indian men and women in
> submissive positions.
> "The subliminal message of these is discouraging," Bob Smith, a
member of
> the Oneida Tribe of Wisconsin who works at the building, said in an
> interview. "What they reinforce is stereotypes and I think that's
> wrong in
> a government building. It creates a hostile work environment for
American
> Indians."
> Elizabeth Kronk, a member of the Sault Ste. Marie Tribe of Chippewa
from
> Michigan, is a Washington attorney who has been advocating for the
> removal
> of the murals. She said they are an affront to Indian employees and
to
> tribal leaders who visit the EPA building to meet with federal
officials.
> "These murals perpetuate stereotypes of Native Americans as
murderers,
> rapists and in positions of inferiority," she said. "To have to be
faced
> with these depictions every day," she added, "is horrible."
> The murals, located on two different floors, were installed in the
1930s
> when the building was the headquarters for the U.S. Postal Service.
> One in
> particular, "Dangers of the Mail," by Frank A. Mechau, has been
> controversial from the start because it displays nude women being
> attacked
> by Indians.
> The issue attracted the attention of former EPA administrator Carol
> Browner, who served during the Clinton administration. In 2000, she
> ordered
> the murals to be covered, saying they were offensive to American
Indians
> and women.
> But the covering was removed at the start of the Bush administration
and
> some of the murals were sent out for restoration by the GSA. "By
> restoring
> the paintings, it made the brighter and more vivid to portray their
> negative stereotypes," asserted Smith.
> Bush officials later put up an Indian-related display in front of two
of
> the murals, including the "Dangers of the Mail" one. However, it is
still
> possible to view the murals by walking behind the display.
> To help gain more attention, Kronk submitted a resolution to the
National
> Congress of American Indians to call for action on the murals. The
> resolution was passed at the NCAI annual session last October.
> Kronk acknowledged there is some difficulty in resolving the matter
> because
> two of the murals are attached to the wall. The other four, however,
are
> canvas paintings that have been easily removed in the past. "We would
> encourage [GSA] to do that again," said Kronk.
> Physical removal of the two attached murals is an option, Kronk said,
but
> covering them up completely could also be considered. "In essence
they
> need
> to be removed from public display," she said. "Whether that's
physical
> removal, we leave that to the agencies."
> Whatever the solution, Smith wants it resolved quickly. "This has
been
> really dragging on," he said yesterday. "Nobody's really taking a
firm
> stand."
> Smith pointed out that former U.S. attorney general John Ashcroft
covered
> up a semi-nude statue at the Department of Justice headquarters. The
> government spent $8,000 on curtains to hide the statue from public
> display.
> "He was high level," Smith said of Ashcroft. "If the little man
> complained,
> they would have been ignored."
> Smith has worked at the EPA for 15 years and has to pass the murals
every
> day. He said it affects more than just himself and the 30 to 40
Indian
> employees at the headquarters.
> "I wouldn't even bring my daughter here for Bring Your Daughter to
Work
> Day," he said. "How would I explain to my own kids the depiction of
their
> own people as savages and sexual predators and murderers?"
> The EPA did not return a request for comment yesterday. Nationwide,
the
> agency has about 700 Indian employees.
> http://indianz.com/docs/epamuralshq.pdf
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.
To find the site go to:
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: "ghwelker"
Saving Tribal Tongues
http://www.berkeley.edu/news/berkeleyan/1995/0301/tribal.html
California's Native Americans Are in a Race Against Time
by Patricia McBroom
Native Americans in California are working against enormous odds to
save their ancestral languages before the last speakers die, a
Berkeley linguist told American scientists Feb. 18 at their annual
meeting in Atlanta.
Progress is being made with an apprenticeship program to teach
indigenous languages to younger members of native groups, but it is a
race against time, said Leanne Hinton, associate professor of
linguistics.
"It's like trying to stitch together the fragile threads of a precious
cloth that is coming apart in your hands," said Hinton of the language
preservation program.
A woman who may have been the last speaker of Northern Pomo, native to
Sonoma and Mendocino counties in Northern California, died in January
in the midst of teaching a younger member of the tribe her language.
She was almost 90. Many other Indian languages in the state have only
one or at most a handful of speakers still alive, all of whom are
older than 60, said Hinton.
Hinton spoke recently in Atlanta at the annual meeting of the American
Association for the Advancement of Science.
The good news is that some languages will be saved, thanks to a
Master-Ap-prentice Language Learning Program run by a Native-American
network with Hinton's help.
Beginning in the summer of 1993, the program has enlisted teachers and
apprentices in 10 languages that are on the verge of extinction. This
represents about a fifth of the 49 native American languages remaining
in California.
The program's aim is to keep a language alive by teaching it to at
least one younger member of the group who is then encouraged to set up
language training for children of that tribe.
In many cases, there is only one master-apprentice pair per tribe--an
elder who is the last speaker and a younger relative who agrees to
work closely with the elder and learn not only the ancestral language,
but the cultural traditions that go with it.
"This is very fragile work," said Hinton. "Oftentimes, the elder whose
language was ignored for years must be convinced that this is a
sincere effort, while the apprentice must dedicate a large portion of
his life to the relationship, putting aside other career and
educational goals."
The model that keeps the California teams going is that in less than
20 years, native Hawaiians have saved their language and culture from
extinction. Now there is a generation of Hawaiian children who really
know their ancestral language, said Hinton.
So far, good progress has been made with Karuk speakers in Humboldt
County. When the program began, there were only 12 Karuk speakers left
in the world, all elderly. Now four young Karuks speak it fluently.
"Even two or three new fluent speakers in a generation can extend the
life of a language by 50 years or more," said Hinton.
Terry Supahan, one of the Karuk apprentices, works with his wife to
teach the language to Karuk children in school, hold summer language
camps and perform ceremonial dances.
Supahan is spending 20 hours a week learning the language from his
elderly blind aunt and according to his own account is keeping one
step ahead of the children.
The move to save these languages was given impetus in 1990 by passage
of the Native American Language Act, which reversed the federal
government's centuries-old drive to obliterate Indian languages and
cultures.
The act gives Native American languages special status and pledges
government help in saving them.
"It was very nearly too late," said Hinton of the legislation. "But
still it is important."
She said that even if many of the languages do not get passed on, the
effort to preserve them will have a positive impact on the self-esteem
of Native American children.
"With previous policies, Indian children formed identities that were
damaged," she said. "They became people who were ashamed of their
heritage.
"Whatever happens to the dream of reconstructing communities of native
speakers, we will at least have the languages documented on tape and
video and we will have kids with strong identities," said Hinton.
Groups in the Master-Apprenticeship program are:
o the Hupa and two Karuk-speaking groups in Humboldt County, Northern
California
o the Washo near Reno, Nevada
o the Yowlumni around Porterville near Fresno, Central California
o the Mohave along the Colorado River, Southern California
o the Chemehuevi, also along the Colorado, Southern California
o the Tubatulabal near Bakersfield, Central California
o the Western Mono in the Sierra foothills east of Fresno
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
*Head Staff*
MC(s) Wallace Coffey (Comanche) OK,
Dale Old Horn (Crow) MT
Jason Goodstriker (Blood) AB
Head Man: Spike Draper (Navajo) NM
Head Lady: Karen Pheasant (Ojibway) ONT, CANADA
Arena Director Randy Frazier (Shawnee & Pottowatamie) OK
Randy Medicine Bear (Rosebud Sioux)
Dance Judge(s) Jim Red Eagle (Lakota & Dakota Sioux) CA
Ralph Haymond (Pawnee & Otoe) OK
Drum Judge(s) Jonathan Windyboy (Plains Cree) MT
Host North. Drum Midnight Express (Chippewa & Sioux) MN
Host South. Drum Yellow Hammer (Ponca) OK
Host Contemp.Drum Bear Creek (Sault St. Marie Chippewa) ONT, CANADA
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
Email Address nmainationalpowwow@si.edu
Website www.americanindian.si.edu
"For the Children - Our Future" - Running Deer
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 to
jmarsh@freedomforum.org. Telephone 605/677-6315.
AIJI is a college course sanctioned by the university and funded by
the Freedom Forum's Al Neuharth Media Center. It trains about 25
Native students each year in the fundamentals of print journalism and
is the largest program of its kind in the country. AIJI students
attend classes and lectures and receive hands-on experience in
reporting, writing and photojournalism. The Al Neuharth Media Center,
a newly refurbished state-of-the-art facility where AIJI is held,
also is home to the Native American Journalists Association.
Tuition, fees, room, board, books and supplies are free. Those who
successfully complete the program earn four hours of college credit
that can be transferred to another college. They also receive a $500
stipend/scholarship when they re-enroll as full-time college students
in the fall.
About a dozen participants will go directly from AIJI to paid summer
internships at daily newspapers. AIJI graduates also are eligible to
apply to work for www.Reznetnews.org, the country's foremost online
newspaper produced by and for Native students.
AIJI is open exclusively to Native students interested in journalism
who have completed at least one year of college and who intend to
return to school in the fall.
Preference will be given to those applicants interested in journalism
careers and who show the greatest potential to become journalists.
Previous journalism coursework is not required. The program forbids
the use of alcohol, other intoxicants and illegal drugs at any time
from June 5 through June 24, 2005. Violators will be dismissed from
the institute.
From: "ghwelker"
Greetings fellow readers,
I invite you to experience the world as seen from the
eyes of a traditional Navajo boy on the largest Native American
Reservation in the United States. Although I am a member of the
Wyandotte Nation of Oklahoma, I was raised from the age of eight years
old in Window Rock, Arizona and consequently married into the Navajo
Nation to a beautiful woman from the Pinon, Arizona area. We have
three children and continue to live near her family as is the way of
the matrilineal people of the Navajo Nation.
As my soul took me through the pathway of life, I went
to school and received my Bachelor's of Science and became a
Registered Nurse; however, my heart belonged to the written word.
The Fourth World is my first fiction novel and I believe you and other
readers will greatly enjoy the special insights that I share about the
Navajo people. I write under the pen-name W. Tussinger. I have
included a print of the front and back covers. The book is published
by Publish America under ISBN # 1-4137-4547-4.
This is, obviously, a promo letter. My interest in
writing is really to enquire how I might work with your fine
organization to our mutual benefit. I'd be open to working closely
with you to let your readers/viewers know of my work. Rather this
entails personal appearances and/or writing articles per your
guidelines.
As a legitimate media representative you are invited
to request a complimentary copy of Fourth World from
support@publishamerica.com.
Thank you very much.
Bill Elliott,
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 Coyote, the Hawk and the Condor - Yokuts
There was a woman whom no one was able to marry, except finally Coyote.
He
overcame her. She was wachwach, a handsome species of hawk. She lived
alone.
The wolf and Coyote and their families lived in one place with other
people.
Many men went out to hunt deer but never found any. The wild cat and
the
weasel and others went. The magpie was "beniti." He could see from
inside
his house and know everything. He saw that the hawk-woman had
supernatural
power. She was able to kill a deer and immediately eat it entirely,
leaving
only the skin. Then the wolf and Coyote found the woman. She gave them
an
abundance of acorn mush. She also cooked dried deer meat for them and
gave
it to them to take home. She said to them: "Tell no one, but when you
want
more for your children, come and get it." The wolf and Coyote arrived
at
night. Their poor little children had to eat the meat they brought
slowly,
so that no one would hear them. Nevertheless the magpie knew it. Then
the
people also could smell the meat. Knowing that the two brothers had
meat,
they watched at night. Then they saw them return and the old woman get
up,
take the meat. cook it, and all of them eat. Then the watchers reported
to
the others: "They are killing deer but give none of the meat away." The
eagle was the chief. The dove was his messenger (winatum). Thinking he
would
ask advice of the magpie, the eagle sent the dove to him. The magpie
only
laughed at the messenger. "Yes, Coyote and the wolf have found a
supernatural woman. She lives beyond this hill. She has more dried meat
than
she can use. She keeps the deer inside the hill under ground. That is
where
she gets the meat." Then all the people went to that place, to the
woman, so
that it became necessary for her to give them meat. When Coyote and the
wolf
arrived there in the evening, they found all the people there already.
The
weasel, the hawk called wakhwukh, and others had dressed themselves
finely
in order to marry her, but she would not have it. Finally all of them
said:
"Let us go home." They went, but Coyote lay there, apparently sick with
fever and chills, and unable to walk. The woman said: "You go too."
Coyote
told her: "I am sick. I cannot. Perhaps later on I will be able." Then
the
woman made a fire inside the house. Coyote thought how he might enter
it.
He, too, had supernatural power. Then he wanted the wind to blow the
house
to pieces. He said: "Pu!" and a wind storm came. It began to tear the
thatching from the house. The woman ran about trying to mend it but
could
not. Then Coyote said: "Give me the binding and I will tie it." She did
not
like to touch him, but to save her house she handed it to him. Now it
was
dark and rained. Coyote said: "I cannot sleep here. Let me sleep inside
in
the corner by the door." But she would not let him. He said: "I will
die. If
you wish me to freeze to death let me lie here." Then she allowed him
to
come in, and he lay near the door, shivering. She knew what he wanted.
He
was thinking: "I want to sleep with her." Then she said: "No, you
cannot.
You are no good." Coyote laughed. "How does she know what I think?" he
thought. "I heard it," she said. Coyote lay there and looked over
towards
her. "What do you want now?" she asked. Then Coyote began to think of
sexual
intercourse with her. She did not like that. She was stronger than he
and
overcame him. He could not do anything to her. He went to sleep where
he
lay. Then at last the woman began to think of him. At once Coyote knew
it in
his sleep. He woke up and said: "You want mine! I have a good one!" She
too
was desirous now and let him lie with her. But though she allowed him
to
embrace her she would not let him come nearer. She wanted once more to
try
to overcome him. She went out as if to urinate, took a rattles snake,
put it
into herself, and returned. Then she spread herself and invited him. He
knew
what she had done. Also going out to urinate, he by his supernatural
power
obtained a stick of hard wood (takha) from the cast. Putting it on
himself,
he returned to the woman. He approached the stick, the rattlesnake bit
it,
lost its teeth, and was harmless. Coyote said: "Ah! Now throw yours
away and
I will throw mine." She did so and he married her.
Coyote had one son from this woman, wech, the condor, who was to become
a
great gambler. At night they put the baby into water. After three days
he
could walk. Soon he was able to gamble. Then he was a man. Coyote was
rich,
constantly making beads from bone and other materials, and encouraged
his
son to gamble. Then the boy went north. Then he saw a large owl,
hihina, and
wishing to kill him, aimed at him. The owl, who was a doctor, was angry
and
flew up into a hollow tree. There he began to sing:
Hu hu hu 1 witcailac 2 min 3 put-onun 4
As he sang this, the young man who had been so handsome began to have
feathers all over his body. His female relatives who were with him
tried to
hold him, but they could not, and he turned into a condor. They said to
Coyote: "Kill the owl before he changes him completely!" But Coyote
only
cried and did nothing. Now the young man Was entirely a condor. He
shook
himself, rose, and flew off. The women followed, but he flew away from
them.
Coyote returned. His wife knew what had happened. Then she took a
rattlesnake once more. This time he did not know it, was bitten, and
died.
Now the condor lived above and came down to earth to kill people for
food.
He thought of his mother, went to her, and brought her up with him. He
tried
to make her, too, eat people, but she would not do so. He brought two
little
boys and a little girl. These he kept as pets. He called them his dogs.
As
he was about to go off again he told his mother: "Feed them well. When
I
return I will eat them." When he was gone the woman said to the
children:
''He will kill us all. He has nearly exterminated the people now. When
he
has finished them he will go hither up in the sky. Then he will come
down
and eat us. When he comes back you must shoot him." She gave the two
boys
bows and arrows. Then the condor came back from the earth below and
went to
drink. He drank half a day. The two boys shot at him, one from each
side.
For half a day they shot as fast as they could, beginning as soon as he
started to drink. The little girl kept dragging the arrows back to them
and
they shot them again and again. The condor never gave notice, but
continued
to drink. Now the half day was nearly over. The woman had made a hole.
She
put the children in, went in herself, and covered the hole. Then the
condor
stopped drinking. Now he began to feel something. Leaving the dead
bodies he
had brought with him, he started upward. His mother said: "If he flies
straight, he will reach the place above, and it will be the end of us.
But
if he flies to the side and zigzags and falls, he will be killed." He
flew
straight up. He was already nearly out of sight. Then suddenly he shot
to
one side, zigzagged, dropped, struck, and was dead. They burned him.
Then
his eyes burst and flew out and were lost in the brush. If they had
been
able to find the eyes and put them back in the fire there would have
been no
condors in the world.
Then the woman and the little girl went down from the sky on a rope of
down
feathers, going through the hole in the sky through which the condor
used to
pass. The two boys went southward in the sky until they came to where
the
sky and the earth meet. There they descended to the earth. Then they
came to
people without mouths, who neither talked nor ate. They killed deer,
roasted
them, smelled of the meat, and threw it out-doors. In the same way they
only
smelled of their acorn mush. The two boys came to them, entered the
house,
took hold of the meat that was cooking, and began to eat. The people
there
made a protesting gesture, meaning. "Do not. It will come out from
you,"
again indicating by a gesture. Neverthless {sic} the boys ate. Then
they
asked the chief: "Have you a tongue inside?" He shook his head. "Have
you
teeth?" Again he shook his head. Then they offered to try to cut open a
mouth for one of them so that he would be like themselves and could
eat. It
was agreed and the two boys took obsidian and cut a mouth for one of
those
people. Soon the man could eat and talk.
Then he said:
T-ipînii 1 panîii 2 tcicîii 3 nah'èii 4 lukînii 5 bidîkii 6.
Supernatural-ones 1 arrived 2, cut 3, ate 4, belly filled 5, defecated
6,
He spoke thus because he could not talk yet correctly. If he had spoken
right he would have said:
T-ipni panac tcicîni nah'ac lokònoc
Then this man cut mouths for others, and they cut still others, mid so
they
did to each other until all could eat and talk. The two boys returned
home.
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
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
Subject: Native Songs & Pictures
http://www.ncidc.org/
Subject: Saving Tribal Tongues
Subject: National Powwow
Karen Rawlins, Community Recreation Programs Supervisor
City of Rockville, 111 Maryland Avenue
Rockville, Maryland 20850
240-314-8633 (phone)
240-314-8659 (fax)
krawlins@rockvillemd.gov
Subject: "Fourth World" (new novel)
PO Box 797
Pinon AZ 86510
(928) 725-3109
bwe4@yahoo.com (personal contact)
beverleepettit.org/wendat_wtussinger.html
Early tribal artifacts put in spotlight
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Hu hu hu 1, condor becomes 2 your 3 son 4.
http://www.smartgroups.com/groups/keeper_of_stories_3
posted by Amerindian Arts at 4:20 PM
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