Zuni World View
native
american arts daily news, presented by
amerindianarts.us
Local
news in brief
The Bozeman Daily
Chronicle - Bozeman,MT,USA
... To register, visit the
Native Waters Web site, call 994-6079 or e-mail ... For
more information on the Gathering of American Indian Artists Arts
and Crafts ...
Nation
of Islam First Lady honored
FinalCall.com
- Chicago,IL,USA
... Arts Commission and the Historical
Sites Commission there; Faith Smith has one son and two grandchildren.
Ms. Smith is president emeritus of Native American ...
The
Seven Faces Of 'Dr.' Churchill
DisInfo.com
- USA
'Dr., Native American, original artist,
serious scholar, combat veteran, highly ... 'Professors outside
the arts at major research universities are supposed to ...
The
Salmon School Art Show swims into the Focus Gallery Friday
Salem Statesman Journal - Salem,OR,USA
...
All have traditional Native American imagery, drawn from
different traditions ... have a variety of _expression," said
Kathleen Dinges, director of Arts in Education ...
GET
MEDIEVAL DURING UNM'S SPRING TALKS
Albuquerque
Journal (subscription) - Albuquerque,NM,USA
... AWARD
WINNERS: Native American author Leslie Marmon Silko and
her father, photographer Lee ... will receive the regional book
award in the "Arts" category for "The ...
GENDER,
GANDER, RWANDA This once a day Google Alert is brought to
you by Google.
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)
Jamaica Observer
- Jamaica
... Scott Auditorium, Edna Manley College of
Visual and Performing Arts, she brought ... Tuesday where
Theodore Varqa Anderson, an expert in Native American hoop
dance ...
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
To subscribe to Native Village weekly email reminders, please send your
email
address to:
NativeVillage500@aol.com
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.
Member: Native American Journalists Association
Coyote and the Lizards - Navajo
Coyote was always happiest when he was spying on someone or prying into his business. One day, when he saw a group of lizards playing a game that was strange to him, he trotted over to learn all about it.
The lizards were gathered on top of a big, flat rock with one sloping side. They were taking turns sliding down that steep slope on small flat rocks.
Each time, after his slide, the slider picked up his rock at the bottom of the slope and carried it up the hill on his back.
Coyote trotted over to the rock and sat down nearby. The lizards pretended not to see him. They went on with their play, as if he were not there at all.
Coyote didn't like that. He wanted to be noticed at least. He moved a little closer and began talking to the lizards.
"You seem to be having a lot of fun," he said. "What do you call your game."
"We just call it sliding," one said.
"Sliding, eh?" Coyote was trying hard to be friendly. "It looks so interesting I'd like to join you."
All the lizards turned and looked at him coldly.
"You are not a lizard," one of them said. "Go play your own games. You don't know ours."
"But I can learn," Coyote insisted. "Really, it looks very simple. I'd just stand on the rock and slide down. Let me try it. Just once."
"This game is very dangerous. You'd get killed," an old lizard told him. "The first time you would be all right, but the second time, when you ride the big rock, you'd be smashed flat."
Coyote didn't believe a word of that. None of the lizards had been smashed, so why should he? He kept begging them to let him try it, just once.
"Well, just once, Cousin," said the oldest lizard after hearing Coyote begging. "You can ride the small flat rock, but don't ask to ride the big one."
Of course Coyote intended to ride the big one, also, but he didn't say anything about that at the time. He decided to try the little one, and show them how well he could do it. Then he would persuade them to allow him to try the big one.
The lizards looked sour as they placed the small flat rock in position for him.
"I don't know why you want to play our games," one of them said. "I happen to know you have lots of games to play. I've seen you chasing cottontails and kangaroo rats and all sorts of creatures. I should think running races would be more to your liking. You are a fast runner.
Coyote didn't answer. He stepped out on the flat rock It tilted down onto the runway and - Zi-i-ip - away he went like a streak of lightning.
Before he reached the bottom of the slide, Coyote jumped off. He picked up the rock and trudged back up the hill with it.
"You see," he panted. "I can do it. Let me use the big rock. Just once."
The lizards looked at him sternly.
The oldest one said, "We warned you. We didn't want you to try the big rock. but your life is your own. If you want to risk it in this way, it is your own fault if you get smashed flat."
The old lizard told the young lizards to get the big rock for Coyote. They moved away silently and came back with it. They placed the big rock on the edge of the runway. Then they stood back.
Coyote was not at all afraid. He ran out onto the rock tipped it a little, and once more he was sliding very rapidly down the runway. But the big rock caught on a smaller one half way down the slide. The rock flipped into the air, taking Coyote with it.
Coyote was frightened half out of his skin. His ears were flopping and his paws were clawing the air. He wasn't at all proud of himself, as he had been on the first ride.
He hit the ground and rolled over. He saw the big rock coming down on top of him.
"I should have listened," he thought. "I'm going to be smashed flat, just as they said."
Then the big rock fell and smashed Coyote.
The lizards stood looking down at him.
"Poor foolish Coyote," the oldest lizard said.
"He's no friend of mine, but still it makes me sad to see him smashed so flat."
"And right in the middle of our runway," said one of the young lizards.
"It wouldn't be right to leave him there. But he's going to be very heavy for us to move." said another.
"It would be simpler to bring him back to life," said a third lizard. "Then he could leave without us having to move him."
"You have a very good idea," said the oldest lizard. "Come on boys."
Single file they slid down to Coyote and made a tight circle around him so they could work their magic in private. In their won secret manner they brought him back to life.
"Now go your own way, Coyote," the oldest lizard told him. "And after this, don't try to play lizard games. We don't want this to happen to you again."
Coyote was glad to be alive. He got up and dashed form home as fast as he could run.
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 Coyote Stories of the Navajo People, Navajo Curriculum Center Press, 1974 School Board, Inc. Rough Rock Arizona.
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
http://www.smartgroups.com/groups/keeper_of_stories_3
Coyote and the mallard ducks - Nez Perce
Coyote was traveling up the river when he saw five mallard ducks girls swimming on the other side. He hid himself in the bushes and became aroused right away. Then he thought out a plan to satisfy himself.
Coyote lengthened his manhood and let it fall into the river. It floated on top of the water. Coyote didn't like this, so he pulled it back in and tied a rock to it to keep it below the surface of the water. He threw his manhood back in and tied a smaller rock to it. This was just right. It floated just below the surface of the water, where no one could see it. He sent it across to where the girls were swimming. He began copulating with the oldest girl. Now, these girls did not know what was wrong with their older sister, the way she was moving around in the water and making strange sounds. Then they saw what was happening and they grabbed his manhood and tried to pull it out. When they couldn't, they got out on the bank and held down their older sister and tried to pull it out that way, but they couldn't and they began laughing about it. When Coyote had satisfied himself, he called over to the girls and said, "My sisters, what is the problem over there?" They told him. He said, "Cut the thing off with some wire grass." They did, and Coyote cut the other end off where he was and middle section of his manhood fell in the river and became a ledge.
The eldest girl became ill then. Coyote went down the river a short distance, swam across and then came upstream to the girls' camp where the oldest girl was almost dead. The girls recognized Coyote and said, "Coyote, the medicine man, has come." They asked him to cure the sick girl. He told them that he would do it, but they had to close up all the chinks in the lodge so no one could see it and steal his medicine by watching. He told them to leave him alone with the girl for a while. He got the sisters together around the lodge and told them to sing a song and keep time on a log with sticks. "Keep time on the log very carefully, for now I am going to take it out." Coyote began singing, "I will stick it back on, I will stick it back on." He went into the lodge and copulated again with the mallard duck girl and recovered the end of his manhood. The girl was cured. After that everyone said the medicine of Coyote was very powerful.
Told by Barry Lopez in 1977.
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 3:28 PM
0 Comments:
Post a Comment
<< Home