6th Native American Symposium: Native Women in the Arts, Education, and Leadership
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From: dorindamoreno- dorindamoreno@comcast.net Subject: Re: 6th Native American Symposium
6th Native American Symposium: Native Women in the Arts, Education, and Leadership
Sixth Native American Symposium: Native Women in the Arts, Education,
and Leadership
Dates: November 10-12, 2005
Call for Papers Deadline: June 15
Location: Southeastern Oklahoma State University, Durant, Oklahoma
http://www.sosu.edu/nas/
Abstracts are invited for the Sixth Native American Symposium to be held November 10-12, 2005 at Southeastern Oklahoma State University in Durant, Oklahoma. Our featured speakers this year will be Buffy Sainte-Marie and Winona LaDuke.
The symposium theme is Native Women in the Arts, Education, and Leadership, but papers and presentations welcomed on all Native American topics and issues, including history, literature, autobiography, mythology, film, cultural studies, education, politics, the social sciences, and the fine arts.
Send one-page abstracts by June 15, 2005 in either hard-copy or electronic form to Dr. Mark B. Spencer, Department of English, Humanities, and Languages, Box 4121, Southeastern Oklahoma State University, Durant, OK 74701-0609, mspencer@sosu.edu.
From: Glenn Welker- ghwelker3@comcast.net Subject: NATIONAL MUSEUM OF THE AMERICAN INDIAN E-NEWSLETTER
NATIONAL MUSEUM OF THE AMERICAN INDIAN E-NEWSLETTER
VOL 1, APRIL 2005
WELCOME to the first edition of the Smithsonian's National Museum of the American Indian E-newsletter! Every few months you will receive an edition of our E-newsletter, which will update you about exciting news and programs offered by the museum. If you would like to receive an html version of the E-newsletter, we will provide that information in the next E-newsletter.
MUSEUM'S SIGNATURE FILM PREMIERS AT THE SUNDANCE FILM FESTIVAL
On April 10th, the National Museum of the American Indian's dramatic new 43-minute signature film, A Thousand Roads, will be screened daily at the museum in Washington, D.C., in the Elmer and Louise Rasmuson Theater on the first level. An emotionally engaging film, A Thousand Roads is a fictional work that illustrates the complexity and vibrancy of contemporary Native life by following the lives of four Native people living in New York City, Alaska, New Mexico, and Peru. The Sundance Film Festival selected A Thousand Roads from thousands of entries for a January 22, 2005, premiere at the Festival in Park City, Utah. The film's director, Chris Eyre, has called this landmark film "a little film with a lot of heart - a prayer to Native people."
A Thousand Roads will be shown daily beginning Sunday, April 10.*
10:30 and 11:30 a.m.
12:30, 1:30, 2:30, and 3:30 p.m.
Free. No tickets required.
*Daily shows are subject to change. Please visit the Welcome Desk the day of your visit for more information.
You can read more about this new film Here
THE STORY BEHIND THE COLLECTION: THE BEAVER AND THE MINK
On the first level of the museum, near the Chesapeake Museum Store and off the Potomac, visitors are greeted by a stunning wood sculpture by Canadian artist Susan Point (Coast Salish). Yet few of our visitors know the Coast Salish legend of the Beaver and the Mink depicted in this sculpture. The legend tells how the salmon, which now fill the rivers, evolved from the Salmon People who lived in one village along the river. The beaver and the mink, who were great friends, decided to have some fun and stole away with one of the Salmon People's babies. The beaver and mink paddled upstream with the sleeping infant, tearing small pieces of clothing off as they went to create a path before placing the baby safely in a basket floating upstream. When the Salmon People realized the baby was missing, they joined together and followed the trail of torn clothing. They swam against the strong current, through swift rapids, leaping over obstacles before arriving exhausted where the baby sle pt. The salmon decided to make the river their home. As the story is told, this is why there are salmon in the rivers today and why they return up the river to spawn each year. The chase is beautifully depicted in this stunning sculpture. You can learn more about the remarkable collection of the museum
Smithsonian National Museum of the American Indian
Fourth Street &
Independence Ave., S.W.
MRC 590
Washington, DC 20560
Phone: 202-633-1000
Aesthetic Properties of a Zuni Fetish Carving
Different creatures, different stones, different carvers (artists), each fetish is a unique object of art. In the past decade or so the Zuni craftsmen have been given to a certain refinement in their task, and the craft has progressed and is progressing to a finer art. In that regard one appreciates the aesthetic properties inherent in the carving and the individualism of the artist that it reflects. There is, however, a certain mystery that abides in every carving, and many collectors have commented that they where given to a particular piece because it "talked" to them. Aesthetic properties aside, this phenomenon is indicative of the mysterious power that resides in every carving and its manifestation cannot be said to be the object intention of the artist. As Frank Hamilton Cushing observed, and later Tom Bahti, to a Zuni the power inherent in a fetish lies in its similarity to a "natural concretion", and that any alterations by man to such an occurance in nature detracts from its inherent powers.
I was informed by a Zuni carver that when he first began carving fetishes for the art market he gave little notice to detail in order to preserve the powers of the stone, and even had his grandfather, who was a priest, bless the pieces before he sold them, for it was his belief that fetishes were procured by collectors not only for their aesthetic qualities, but for the power they believed to abide in them. He felt it was his responsibility to provide that power. But, he lamented that his grandfather became ill after a while, and had been weak and tired for many years. It was his feelings that his grandfather had "given away" all his power and that that would also be his destiny. He concluded by stating that he no longer ignores matters of detail and aspires to creating the most finely detailed carvings that he can, in the process removing all the mystery of the stone so that the collector can provide it with "their own power" ( /ale ).
So, it is not difficult to appreciate the fine productions of the Zuni craftsman for all their beauty, but the next time you find that you cannot resist because a fetish carving has talked to you, you must ask yourself wherein lies the power that evokes and reflects your faith and will to believe.
Copyright 2003-2005, Chet Staley, Amerindian Arts
From: "ghwelker" ghwelker3@comcast.net
Subject: Help Needed for Robert Passons, Anaheim, California
Dear Friends:
I received this request this morning:
Anaheim Memorial Hospital is trying to find someone who knows an Indian man named Robert Passons. He is a counselor of some sort. He was brought into the hospital in a coma and they are trying to find friends and family and a spiritual leader for the man. Have you ever heard of this man?
IF YOU KNOW THIS PERSON PLEASE CALL ANAHEIM MEMORIAL HOSPITAL
(714)774-1450
Thanks
Danielle
Contacts:
Patricia DancingElk
dduck@dcccd.edu
Kapuscinski, Pearl
takkolo@yahoo.com
PKapuscinski@bcd.tamhsc.edu
From: "ghwelker" ghwelker3@comcast.net
Subject: Hochunk / Hotcâk Stories Linked to and from IPL
Hochunk/Hotcâk Stories Linked to and from IPL
The songs in the following stories are from the Hochunk (Winnebago) Indians, who now live in Nebraska. The Hochunk told many tales about Wash-ching-geka, "the Little Hare." In many tribes, it has been said, there were "legends to account for the remains for prehistoric animals."
From: "Lisa" Subject: [Tradition_OF_The_Redroad] Oglala Com April News
Greetings,
The count down is on.. We have 11 weeks until the day of the event.
We have an original oil painted by Leonard up on the auction block on
Yahoo Auction.
It may be seen here:
It may be seen at
Please spread this letter widely to all mailing list. As always
this auction piece as well as our own auction page goes directly for
the cost of this event and the Peltier Scholarship.
If this item is out of your range check out our
auction site
There are two pages now
opened.
Things have been kicking in, as we are extemely busy trying to get the plans finalized, But finalization always depends on the funds. Our auctions raise about 90% of all the funds generated to carry this event through. Please if you win an item, get payment to me as soon as possible or leave the line of communitication open. I will have some items including more of Buddy's beadwork,along with his daughter's too. To them I want to send my sincere thanks to him and his family, they have faced some major crisis' and I get a letter saying he has more bead work to come..
If you haven't seen the concert page recently, it has been update and more names have been added. Still waiting on some more confirmations. Looks like all of Peltier's legal time will be there, support groups from Germany, France, Belgium, Canada. Free Speech TV may be back this year, so I ask everyone to bring a banner or poster with you if possible. A sign with your support group or Free Peltier along with your city or country, so that support from all over the world may be seen.
Some events leading up to the 26th may be announced soon. We are down to the last couple of months so things will be flying. It also looks like we will have a larger crowd this year so we are in desperate need of kitchen volunteers, food servers, cleaner- uppers.
You may contact me at oglala_commemoration@yahoo.com
Thats all for now.
Lisa
www.oglalacommemoration.com
From: George Lessard media@web.net Subject: NAJA seeking applicants for student journalism training
[Note: Native American Journalists Association programs such as this one are generally also open to First Nations journalists from outside of the US.]
Date: Wed, 6 Apr 2005 14:50:43 -0600 (MDT)
From: NAJA-Email Alerts naja@naja.com
Organization: NAJA-Email Alerts
List-Archive:
http://www.naja.com/cgi-bin/mojo/mojo.cgi?f=archive&l=naja
The Native American Journalists Association is seeking applicants for student journalism training programs being held at NAJA’s 21st annual convention in Lincoln, Nebr.
Project Phoenix, being held Aug. 6-11, 2005, will accept 15 high school students into a weeklong journalism-training program. This exciting program is being held at the College of Journalism and Mass Communications at the University of Nebraska-Lincoln. Participating students will get the chance to learn from working professionals in the industry and have an opportunity to be published in one issue of a student newspaper, Rising Voices.
NAJA Student Projects, being held Aug. 8-14, 2005 is seeking forty-five qualified applicants for the weeklong journalism-training program. This program is similar to Project Phoenix but is geared toward college students and includes radio, television and online training. Participating students will learn basic journalism skills and reporting techniques from working professionals who are employed at newspapers, radio and television organizations across the United States. Students selected for the newspaper project produce three issues of a student newspaper called, Native Voice
For additional information about these exciting programs, including
applications for each program, please visit the NAJA website at
http://www.naja.com and click on the convention banner at the top of
the home page.
Regards,
NAJA
From: George Lessard media@web.net
Subject: Inuit film to tell story of last great shaman
Inuit film to tell story of last great shaman
IGLOOLIK - The makers of the award-winning film, Atanarjuat, The Fast Runner, kicked off production Monday on their second full-length feature.
From: ghwelker3@comcast.net
Subject: Smudge Ceremony
Smudging is a ceremony for cleansing that has been used in many traditions throughout history. Widely varying cultures and religions from all over the Earth have discovered power in working with the smoke from burning herbs and incense. Smell is the sense that connects us to a deep, instinctual part of the brain. Certain scents have the power to change our energies and trigger emotions. Beyond that, the Native American smudging ceremony adds a dimension of ritual and respect for all the many diverse parts of Creation.
The purpose of smudging is to cleanse yourself, your objects and/or a place. It can be done before other ceremonies or by itself. According to what we have been taught, certain plants have entered into a sacred agreement with us two-leggeds: in exchange for our respectful treatment of them, they will give up their lives so that we can have their purifying smoke to cleanse with and to pray with, so that we might stay in balance and keep our walk sacred. This means we are to pick the plants with honor, asking permission and giving thanks, taking only what we need and not damaging the plant.
http://members.aol.com/danceottr4/smudge.html
This page explains it very well: (using sage, cedar, sweetgrass
http://www.asunam.com/smudge_ceremony.html
Our Native elders have taught us that before a person can be healed or heal another, one must be cleansed of any bad feelings, negative thoughts, bad spirits or negative energy - cleansed both physically and spiritually. This helps the healing to come through in a clear way, without being distorted or sidetracked by negative "stuff" in either the healer or the client. The elders say that all ceremonies, tribal or private, must be entered into with a good heart so that we can pray, sing, and walk in a sacred manner, and be helped by the spirits to enter the sacred realm.
Native people throughout the world use herbs to accomplish this. One common ceremony is to burn certain herbs, take the smoke in one's hands and rub or brush it over the body. Today this is commonly called "smudging." In Western North America the three plants most frequently used in smudging are sage, cedar, and sweetgrass.
Smudging
To do a smudging ceremony, burn the clippings of these herbs (dried), rub your hands in the smoke, and then gather the smoke and bring it into your body, or - rub it onto yourself; especially onto any area you feel needs spiritual healing. Keep praying all the while that the unseen powers of the plant will cleanse your spirit. Sometimes, one person will smudge another, or a group of people, using hands - or more often a feather - to lightly brush the smoke over the other person(s). We were taught to look for dark spots in a person's spirit-body. As one California Indian woman told us, she "sees" a person's spirit-body glowing around them, and where there are "dark or foggy parts," she brushes the smoke into these "holes in their spirit-body." This helps to heal the spirit and to "close up" these holes.
Recently we did a "light" house cleansing for a friend. We use the term "light", for this is a relatively simple ceremony as opposed to some that are more lengthy and complicated. Our friend had some serious emotional and relationship problems, and he felt they had left a heavy and dark atmosphere. First, we prayed together to the Creator and to the spirits for help. We then, burned sage, purified ourselves, and took the sage to all the corners, closets, and rooms of the house. We pushed the smoke with our hands to cleanse every bit of space - lingering over dark or cold spots that "felt" uncomfortable.
We used sage first in order to drive out the bad influences. Then we purified ourselves with cedar and, then repeated the cleansing process throughout the house with that. Then sweetgrass was used in the same manner to bring in good influences. All the time we prayed for help in this cleansing. Finally, we took a candle over the whole house and pushed its light into every corner. The People of the Pacific Northwest Coast taught this "lighting-up" of a house to us. We've been doing this type of house cleansing for ten years, and it never fails to "clear the air."
One more note about smudging. It is very popular among many novices to use abalone shells in smudging. There are many Native elders who are pleased to see so many new folds smudging themselves, but - some are concerned that abalone shells are being used when burning the herbs. On the Pacific Northwest Coast, for example, some holy men have said that abalone shells represent Grandmother Ocean, and that they should be used in ceremonies with water, not burning.
We know enough Native elders in the Northwest, the Plains, and California who don't use abalone shells - but instead clay or stone bowls - that we don't personally feel comfortable using a shell.
In any case, smudging is a ceremony that must be done with care. We are entering into a relationship with the unseen powers of these plants, and with the spirits of the ceremony. As with all good relationships, there has to be respect and honor if the relationship is to work.
From: George Lessard- media@web.net
Subject: US National Association of Tribal Historic Preservation
Officers (NATHPO)
What is the National Association of Tribal Historic Preservation Officers (NATHPO)?
http://www.nathpo.org/
Founded in 1998, the Association is a national non-profit membership organization of Tribal government officials who implement federal and tribal preservation laws. NATHPO's overarching purpose is to support the preservation, maintenance and revitalization of the cutlure and traditions of Native peoples of the United States. This is accomplished most importantly through the support of Tribal Historic Preservation Programs as acknowledgded by the National Park Service.
Tribal Historic Preservation Officers (THPOs) have the responsibilities of State Historic Preservation Officers on tribal lands and advise and work with federal agencies on the management of tribal historic properties. THPOs also preserve and rejuvenate the unique cultural traditions and practices of their tribal communities.
NATHPO activities include monitoring the U.S. Congress, Administration, and state activities on issues that affect all Tribes and monitoring the effectiveness of federally mandated compliance reviews and identification, evaluation, and management of tribal historic properties. Examples of completed and ongoing projects: "Tribal Tourism Toolkit for the Lewis and Clark Bicentennial and Other Tribal Opportunities (2002)," and "Many Nations Media Project - News from the Lewis & Clark Trail (2002-5)," and "Treaty Research Project for Continental U.S. (2001)." NATHPO also offers training and technical assistance on federal historic preservation laws.
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
*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)
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:
Buffalo Field Campaign Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000) Essay on the Zuni World View Coyote and the two frog women - Alsea
Coyote had no wife, and nobody wanted him. So one day he decided that
he
would go to the coast to look for dried salmon to buy. He wasn't gone
long
when he came upon two frog women who were digging in the ground for
camas.
They called, "Where are you going?" He acted as if he didn't hear. When
they
had yelled at him for a third time, he seemed to pay attention. "What
do you
want?" "Nothing. We've been trying to ask you a question." "What is
it?"
"Where are you going?" "I'm going to the coast to look for salmon."
"All
right; are you going to leave us some on your way back?" "Certainly,"
said
Coyote. So he went on. Now he was thinking, "I wonder how I'm going to
play
a trick on those two?" He hadn't gone far when he saw some
yellow-jacket
wasps hanging on a branch. He went to their nest, took it off the tree,
and
closed it so that the yellow-jackets could not fly out. Then slipping
it
into his basket, he opened the nest again and tied the basket so that
the
wasps could fly around inside but not come out. Coyote put the basket
on
like a pack and went back to the women digging for camas. He didn't
seem to
pay any attention to them, so they shouted, "Hey, are you on your way
home?"
"Yes, I am on my way home." "How much salmon are you bringing back?"
"Not
very much." "You promised to leave some behind for us two." "All right,
come
and get it." They came up and he began to untie his pack. "You two put
your
heads inside this basket!" They did, whereupon he kicked the pack. The
yellow-jackets came out so angry that they stung the two frog women to
death. After the women had died, Coyote took off their vulvas and went
on.
Now whenever he felt like intercourse, he dug a hole in the ground, put
those vulvas there, and then did it. Pretty soon the two women came to
life
again. One began to examine herself and cried, "My vulva is gone! How
about
you?" The other looked, and hers was gone too! They agreed that it was
Coyote who played the trick on them. For this reason frogs, they say,
have
no female organs.
Based on a tale from 1901, Western Oregon.
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories Coyote and The Waterfall - Nez Perce
The Big Shining Mountains are the Rockies. "Long, long ago, when the
world
was young and people had not come out yet," said an elderly Indian
years
ago, "the animals and the birds were the people of this country. They
talked
to each other just as we do. And they married, too." Coyote (ki-o-ti)
was
the most powerful of the animal people, for he had been given special
power
by the Spirit Chief. For one thing, he changed the course of Big River,
leaving Dry Falls behind. In some stories, he was an animal; in others
he
was a man, sometimes a handsome young man. In that long ago time before
this
time, when all the people and all the animals spoke the same language,
Coyote made one of his frequent trips along Great River. He stopped
when he
came to the place where the water flowed under the Great Bridge that
joined
the mountains on one side of the river with the mountains on the other
side.
There he changed himself into a handsome young hunter.
When traveling up the river the last time, he had seen a beautiful girl
in a
village not far from the bridge. He made up his mind that he would ask
the
girl's father if he might have her for his wife. The girl's father was
a
chief. When the handsome young man went to the chief's lodge, he
carried
with him a choice gift for the father in return for his daughter. The
gift
was a pile of the hides and furs of many animals, as many skins as
Coyote
could carry. He made the gift large and handsome because he had learned
that
the man who would become the husband of the girl would one day become
the
chief of the tribe.
The chief knew nothing about the young man except that he seemed to be
a
great hunter. The gift was pleasing in the father's eyes, but he wanted
his
daughter to be pleased. "She is my only daughter," the chief said to
the
young hunter. "And she is very dear to my heart. I shall not be like
other
fathers and trade her for a pile of furs. You will have to win the
heart of
my daughter, for I want her to be happy." So Coyote came to the chiefs
lodge
every day, bringing with him some small gift that he thought would
please
the girl. But he never seemed to bring the right thing. She would shyly
accept his gift and the run away to the place where the women sat in
the sun
doing their work with deerskins or to the place where the children were
playing games. Every day Coyote became more eager to win the beautiful
girl.
He thought and thought about what gifts to take to her. "Perhaps the
prettiest flower hidden in the forest," he said to himself one day,
"will be
the gift that will make her want to marry me."
He went to the forest beside Great River and searched for one whole
day.
Then he took to the chief's lodge the most beautiful flower he had
found. He
asked to see the chief. "I have looked all day for this flower for your
daughter,"
said Coyote to the chief. "If this does not touch her heart, what
will?
What gift can I bring that will win her heart?" The chief was the
wisest of
all the chiefs of a great tribe. He answered, "Why don't you ask my
daughter? Ask her, today, what gift will make her heart the happiest of
all
hearts." As the two finished talking, they saw the girl come out of the
forest. Again Coyote was pleased and excited by her beauty and her
youth. He
stepped up to her and asked, "Oh, beautiful one, what does your heart
want
most of all? I will get for you anything that you name. This flower
that I
found for you in a hidden spot in the woods is my pledge." Surprised,
or
seeming to be surprised, the girl looked at the young hunter and at the
rare
white flower he was offering her. "I want a pool," she answered shyly.
"A
pool where I may bathe everyday hidden from all eyes that might see."
Then,
without accepting the flower that Coyote had searched for so many
hours, she
ran away. As before, she hurried to play with her young friends.
Coyote turned to her father. "It is well. In seven suns I will come for
you
and your daughter. I will take you to the pool she asked for. The pool
will
be for her alone." For seven suns Coyote worked to build the pool that
would
win the heart of the girl he wished to marry. First he cut a great gash
in
the hills on the south side of Great River. Then he lined that gash
with
trees and shrubs and ferns to the very top of a high wall that looked
toward
the river. Then he went to the bottom of the rock wall and slanted it
back a
long way, far enough to hollow out a wide pool. He climbed up the wall
again
and went far back into the hills. There he made a stream come out of
the
earth, and he sent it down the big gash he had made, to fall over the
slanting rock wall. From the edge of that wall the water dropped with
spray
and mist. And so the water made, at the bottom, a big screen that hid
the
pool from all eyes. When he had finished his work, Coyote went to the
village to invite the chief and his daughter to see what he had made.
When they had admired the new waterfall, he showed them the pool that
lay
behind it and the spray. He watched the eyes of the girl. She looked
with
smiling eyes, first at the pool and the waterfall in front of it, and
then
at the young hunter who had made them for her. He could see that she
was
pleased. He could see that at last he had won her heart. She told her
father
that she was willing to become the wife of the young hunter. In that
long
ago time before this time, two old grandmothers sat all day on top of
the
highest mountains. One sat on the top of the highest mountain north of
Great
River. The other sat on the highest mountain south of it. When the one
on
the north side talked, she could be heard eastward as far as the Big
Shining
Mountains, westward as far as the big water where the sun hides every
night,
and northward to the top of the world. The grandmother on the south
side of
the river also could be heard as far west as the big water and as far
south
as anyone lived. The two old women saw everything that was done, and
every
day they told all the people on both sides of the river. Now they saw
the
chief's daughter go every morning to bathe in the pool, and they saw
Coyote
wait for her outside the screen of waterfall and spray.
The old grandmothers heard the two sing to each other and laugh
together.
The grandmothers laughed at the pair, raised their voices, and told all
the
people what they saw and heard. Soon the chief's daughter knew that all
the
people were laughing at her--all the people from the big water to the
Big
Shining Mountains, all the people from the top of the world to as far
south
as anyone lived. She was no longer happy. She no longer sang with joy.
One
day she asked Coyote to allow her to go alone to the pool. The old
grandmothers watched her go behind the waterfall. Then they saw her
walk
from the pool and go down into Great River. Her people never saw her
again.
Coyote, in a swift canoe, went down Great River in search of her. He
saw her
floating and swimming ahead of him, and he paddled as fast as he could.
He
reached her just before she was carried out into the big water where
the sun
hides at night. There the two of them, Coyote and the girl, were turned
into
little ducks, little summer ducks, floating on the water. That was a
long,
long time ago. But even today, when the sun takes its last look at the
high
cliff south of Great River, two summer ducks swim out to look back at
the
series of waterfalls that dash down the high mountain. They look
longest at
the lowest cascade and the spray that hides the tree-fringed pool
behind
them. If those who want to understand will be silent and listen, they
will
hear the little song that the chief's daughter and Coyote used to sing
to
each other every morning after she had bathed in the pool. The song
begins
very soft and low, lifts sharply to a high note, and then fades gently
away.
The Big River, or Great River, in the stories of the Northwest Indians
in
the Columbia.
From Blue Panther Keeper of Stories
http://groups.msn.com/KeeperofStories
Subject: National Powwow
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
Indian band seeks to regain its birthright
By David Whitney
Hero, Hawk, and Open Hand
Early tribal artifacts put in spotlight
"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.
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
Northern California Indian Development Council
IndigenousNewsNetwork
Native Village
To subscribe to Native Village weekly email reminders, please send your
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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
PO Box 957
West Yellowstone, MT 59758
(406) 646-0070
bfc-media@wildrockies.org
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PDF Format(117K)
Literacy in first languages in indigenous communities is a complex
topic that generates lively discussion. This research synthesis
explores the notions of national, mother-tongue, multiple, and
biliteracies. It presents important information pertaining to
threatened languages, language shift, and language loss. Examples of
culturally relevant uses of literacy in indigenous communities and
issues related to first-language literacy instruction are also
provided.
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].
http://www.smartgroups.com/groups/keeper_of_stories_3
http://www.smartgroups.com/groups/keeper_of_stories_3
posted by Amerindian Arts at 3:45 PM
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