Powwow offers glimpse of American Indian roots

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Powwow offers glimpse of American Indian roots
Escanaba Daily Press - Escanaba,MI,USA
... "We're offering it for those who are interested in (Native American) arts and crafts and the song and dance," said Loren Woerpel, co-chairman of the Mouz Pamp ...

Southwest artists honored for excellence
Indian Country Today - Canastota,NY,USA
... the Southwestern Association for Indian Arts recognized some ... contributions to the work of American Indian art. ... a 'Who's Who' of Native American artists,'' SAIA ...
See all stories on this topic

Fifth Annual Riverbank Powwow supplies look at living history
City Pulse - Lansing,MI,USA
... The festivities, sponsored by the Native American Arts and Crafts Council, begin at 5 pm on Friday with a community potluck dinner, followed by an open drum ...

Native Americans celebrate heritage
New York Daily News - New York,NY,USA
The Redhawk Native American Arts Council once again brings together more than 1000 Native American artists, performers and educators from across North and ...

If you go...
Royal Gazette - Hamilton,Bermuda
... relations for the event, said there will also be arts and crafts workshops as well as a number of performances by Bermudian and Native American dancers and ...

BBC Film Crew Doing Documentary On John McDonald
The Chattanoogan - Chattanooga,TN,USA
... of Tears), and survived as one of the most successful Native American Tribes, partly ... the riverfront and now it is a thriving city with arts and entertainment ...

The Whisper
Tulsa Native American Times - Tulsa,OK,USA
... More than anything else he angers many Native Americans with these hateful tomes ... basic ethics, of federal laws regarding the marketing of arts and crafts by non ...

The Dreaming
National Indigenous Times - Australia
... for The Dreaming presents a feast of Indigenous excellence in the arts from across ... to witness the ancient drumming and the voice of Native American dance and ...

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Ohio University Gallery, Athens -- Kennedy Museum of Art, Lin Hall at the Ridges: "The Bragro Experience: Seating with Honour to Motherhood"; "Weaving Is Life," Navajo textiles from the Edwin L. and Ruth E. Kennedy Southwest Native American collection; 740-593-1304.

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Pacific Grove Museum of Natural History, 165 Forest Ave., Pacific Grove. Impressive exhibits include Native American artifacts, the Monarch butterfly, mammals, birds, reptiles, geology and a native plant garden. 648-5716.

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ARKANSAS-Seventh annual Native American Festival and Pow Wow, Turpentine Creek Wildlife Refuge, Eureka Springs, June 17-19. Join in a fun weekend of intertribal dance contests, drumming, storytelling, and singing. Live wildlife exhibits, artists, crafters, concessions and more. No alcohol or firearms permitted. Admission: $10 advance three-day pass; $5 daily at gate. (479) 253-3781. www.tigers.tc

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The 27th annual American Indian Cultural Association Powwow will be held June 17-18 at the Van Hoy Family Campground, 742 Jericho Road, Union Grove, just east of I-77 at Exit 65 and N.C. 901.

This annual event provides the community a unique opportunity to learn about Native American culture; heritage and traditions passed down from generation to generation of the Native American Tribes. Traditional Native American singing, music and dancing that is typically only viewed on reservations will highlight this event.

There will be Native American style arts and crafts on display and for sale. Food and drinks will also be available.

This event is family oriented. Spectator admission is $1. For more information, visit the Web site at www.aicaofnc.com or contact the powwow chairman, Ed de Torres, P.O. Box 168, Newton, NC 28658, (828) 464-5579, email exdt@webtv.net

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New York City Native American Heritage Celebration

The 11th Annual New York City Native American Heritage Celebration takes place in part of the Gateway National Recreation Area’s Floyd Bennett Field, In Brooklyn on Friday June 17th from 11 am to 6 pm through Sunday June 19th from 11 a.m. to 7 p.m. The event is being hosted by the Brooklyn-based Redhawk Native American Arts Council and will feature 1,000 Native American artists, performers and educators from across North and South America demonstrating the finest in Native American singing, dancing, drumming, flute playing and enchanting works of art.

The festival begins with Student’s Day A donation of $8 for adults; $4 for seniors and children is suggested.  Information is available on the web at www.redhawkcouncil.org or by calling 1-718-686-9297. – Hardbeatnews.com

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Reconciling indigenous knowledge with academia-

Indigenous Knowledges: Reconciling Academic Priorities with Indigenous Realities will be held at Victoria University’s Pipitea Campus from 22–25 June. The conference, which is being organised by He Parekereke, in the University’s School of Educational Studies, and is supported by Government-funded Centre of Research Excellence, Nga Pae o te Maramatanga (the National Institute of Research Excellence in Maori Development & Advancement).

The key note speakers are:

Professor Leroy Little Bear, Native American Studies Professor at the University of Lethbridge, who is a member of the Blackfoot Confederacy in Canada. Professor Little Bear has authored numerous articles, including ‘A concept of Native Title' which was cited in a Canadian Supreme Court decision, and co-authored several books including Pathways to Self-Determination. His current research interests include the exploration of North American Indian science and Western physics, and the exploration of Blackfoot knowledge through songs, stories, and the landscape.

Professor John Mohawk, of the Iroquois Confederacy, is an author and Professor in the Center for the Americas at the State University at Buffalo, New York. He is the Founder and Director of the Iroquois White Corn Project and the Pinewoods Cafe. These projects promote and sell Iroquois white corn products and foods to revitalise indigenous agriculture, reintroduce the traditional Iroquois diet, and support contemporary indigenous farmers. Professor Mohawk has a long history as a writer and editor, and has received the Native American Journalism Association Best Historical Perspective of Indigenous People Award (2000 & 2001).

Professor Linda Tuhiwai Smith (Ngati Awa, Ngati Porou) is Co-Director of Nga Pae o te Maramatanga and Professor of Education at the University of Auckland. Formerly the Director of the International Research Institute for Maori and Indigenous Education, her research interests are in the broad field of Maori education, research methodologies and youth research.

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June 25: National Center for Great Lakes Native American Culture, Jay County Fairgrounds, Portland, Indiana; Native American drumming, singing and dancing demonstrations, vendors; all day; 765-572-2574.

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Oregon Historical Society: 1200 S.W. Park Ave. (222-1741). "Festive Gatherings," color photographs of salmon fishing and other Native American rites in the years before the construction of Bonneville Dam. Ends 6/30.

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BROWNING, Montana — Just like modern-day soldiers, early Plains Indians were adept at armoring their bodies for battle. Long before Kevlar vests, Blackfeet fighters repelled stone-tipped arrows with "war shirts" laced with a protective — and often richly decorative — weave of porcupine quills. Modern-day connoisseurs of military garb and lovers of authentic Native American artistry normally look to museums for a peek at these precursors to the bulletproof vest. Finding one for sale has always been trickier — until now. An authentic war shirt made by a modern Native artist is among the thousands of traditional and contemporary Indian art pieces for sale at the new Blackfeet Heritage Center and Art Gallery in Browning. The center is located on Highway 2, a convenient stop for the estimated 2 million visitors who enter Glacier National Park each year via the Blackfeet Reservation. And it's across the street from the Museum of the Plains Indian, a well-established venue for Blackfeet artifacts and art, and the North American Indian Days powwow grounds. The July 7-10 powwow, one of the largest in the region, is an intriguing way to observe authentic Blackfeet traditions.

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Lowell Area Arts Council, 149 S. Hudson St., Lowell, MI -- "Heart of a Drum" runs through July 23. Exhibit features art and writings created by Native Americans of the Great Lakes region. Gallery hours are noon-5 p.m. Tuesday-Friday, 1-4 p.m. Saturday.

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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
nmainationalpowwow@si.edu
www.americanindian.si.edu
(webpage in development-email announcement to staff when complete)

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Artists re-imagine native styles

"Fusing Traditions: Transformations in Glass by Native American Artists," on display at the Rockwell Museum of Western Art in Corning, exhibition introduces the first generation of Native American studio glass artists to re-imagine their cultural art forms: beadwork, pottery, masks, spindlewhorls, dance wands and hats.

Eighteen artists fused cultural heritage and individual creativity into dazzling new glass forms for this traveling exhibition featuring 37 artworks. The show was organized by the Museum of Craft & Folk Art in San Francisco.

The museum is on the corner of Denison Parkway and Cedar Street in Corning. Summer hours: 9 a.m.-8 p.m. daily. Details: www.rockwellmuseum.org.

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Lilly Vigil Gallery, 214 Broad St., Nevada City: A collection of Native American art and jewelry is on display continuously. View during business hours. 265-5790.

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OAK RIDGE, TN-the Children's Museum of Oak Ridge offers a whole school of fun with 12 interactive exhibit areas that intertwine the arts, history, science and the environment in nontraditional exhibit galleries. Within the 54,000 square feet of this original Manhattan Project schoolhouse, children can dig coal in an Appalachian mine, shoot boats down the waterways through the locks and stop to smell the bromeliads in the rain forest.

Dolls from all over the world are displayed throughout the museum: colorful souvenir dolls from Brazil, Native American dolls in traditional dress, life-size puppets and others.

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"HOME: Native People in the Southwest" at the Heard Museum: The Heard ends a yearlong celebration of its 75th anniversary by opening a huge new gallery that houses a larger and improved exhibition of Southwestern Native American art. The new exhibition organizes 2,000 objects by tribe instead of type, includes maps of each tribe's ancestral and modern lands, information about their history, and excerpts of interviews with living members of the tribe. The result is that "HOME" feels less like a showcase of treasures amassed on the cheap by rich white people and more like an explanation of the still-living cultures that produced them. Through 2020. Heard Museum, 2301 N. Central Ave., Phoenix, 602-252-8848.

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High Desert Museum (Bend): 59800 S. Highway 97 (541-382-4754). The museum features detailed indoor exhibit areas that include "By Hand Through Memory," a permanent exhibit of Native American artistry by Doris Swayze Bounds; visual-arts displays; and walk-through dioramas on the history of the American West. Outdoor areas feature a walk-through pioneer homestead and a historic working sawmill. The viewing area for a river otter features both inside and outside vistas. Meet a porcupine or learn more about the region's birds and their feeding habits. Hours: 9 a.m.-5 p.m. daily except major holidays; $7-$12 (good for two days); www.highdesertmuseum.org.

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ROYAL OAK, Mich., June 6 /PRNewswire/ -- Come and celebrate the Detroit Zoo's Native American Festival on October 8-9. This cultural event is part of the Summer Festivals at the Detroit Zoo ... Like Nowhere Else presented by Pizza Hut.

The Summer Festivals continue on select days through October 9, 2005 and each one celebrates different ethnic groups on weekends. One ethnic group per month will be featured with a weekend of fun cultural activities. Each weekend will include entertainment, authentic style food, arts and crafts and a cultural community resource area.

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Turtle Island A new puppet
show based on Native American legends. Presented every Saturday in May at PuppetART, Detroit. Tickets: $5/children, $7/adults. 313-961-7777. www.puppetart.org.

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Artrain USA kicks off Michigan tour

ANN ARBOR Ð Artrain USA has announced a nine-city Michigan State Tour that kicked off May 14 in Petoskey. The Michigan Tour will take the exhibition "Native Views: Influences of Modern Culture" throughout Artrain USA's founding state.

Michigan Tour dates are Harrisville, Oct. 1 to 4; Standish, Oct. 7 to 10; West Branch, Oct. 13 to 16; Owosso, Oct. 20 to 23; and Grand Haven, Oct. 29 to Nov. 1.

"We are thrilled to be sharing our 'Native Views' exhibition in our home state. Touring in Michigan is always a highlight along our national tour route. It is a chance to return to our roots and strengthen our legacy. This tour is a salute the arts in Michigan and the 'Native Views' exhibition is a celebration of the outstanding contributions Native American artists make in our society," said Debra Polich, president and CEO of Artrain USA.

Native Views is a contemporary Native American art exhibition comprised of 71 artworks by 54 Native American artists. It explores the influence of popular culture and the many commonalties shared by all Americans.

Artrain USA is "America's Hometown Art Museum." A nonprofit organization, Artrain is an art museum housed in vintage rail cars that travels via the nation's railroads. More than 3 million people have visited Artrain USA during 780 community visits across 45 states. Founded in Michigan in 1971 by the Michigan Council for the Arts, Artrain USA's national headquarters is in Ann Arbor.

For more information please call 800-ART-1971 or www.ArtrainUSA.org.

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Wichita Art Museum, an exhibit, "Prints by Woody Crumbo"

At the Wichita Art Museum, an exhibit, "Prints by Woody Crumbo," celebrates his legacy with 18 color serigraphs depicting Native American ceremonies. Crumbo died in 1989.

The prints will be on view in the foyer above the museum's River Room interactive gallery through July 31.

Admission to the Wichita Art Museum, 1400 W. Museum Blvd., is $5, discounts available. On Saturdays, admission is free. For more information, call 268-4921.

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From: "ghwelker" ghwelker3@comcast.net
Subject: Zuni people understand Japanese

Zuni language (of the 12 Pueblo tribes of the southwestern US, this language is unique in it's sound and structure)

Just thought this might be of interest to since it sounds like Japanese!

This is why I am so much interested in linguistics: to understand how we are all related. There are many connections!

Glenn-Indigenous Peoples Literature

"Keshi" = Hello in Zuni language

This page is very good!:

The work of Nancy Yaw Davis

http://www.1421.tv/pages/evidence/content.asp?EvidenceID=27

Zuni people understand Japanese (Jim Tanner; Nancy Yaw Davis;

Barbara Vibbert) E.g. the Zuni word for deer is `shohita' which is similar to the Japanese word shika The linguistic parallels between the Zuni and Japanese are quite startling and many more examples can be found.

Here are just a few: English = to be inside, Zuni = uchi, Japanese = uchi. English = leaf, Zuni = ha, Japanese = ha. English = yes, Zuni = hai, Japanese = hai. English = to wake up, Zuni = okwi, Japanese = oki (ru)

The Zuni for Flute mountain is Shohko yalana whereas the Japanese shakuhachi yama means "flute" and "mountain".

Matsaki is the name of a Zuni village and it is also a common place name in Japanese which refers to pine trees.

The Japanese kangi (written symbol) for rice field is found in petroglyphs near Zuni. Zuni = bitsu (meaning an important deity) is similar to the Japanese butsu meaning Buddha.

Peaches – Prunus persica. The origin of the peach is China, where it has been cultivated since the early days of this ancient culture. The peach is generally believed to have been brought to America via the Spanish conquest.

Nancy Yaw Davis, in her book "The Zuni Enigma", however contends that the Spanish invaders, on coming into contact with the Zuni tribe of the Southwest found that peaches had been long cultivated there. This hypothesis is supported by archaeological excavations discovering peach pits that were believed to predate the arrival of the Europeans to America. The Zuni word for peach is mo:chiqa ("mo" = round object, "chiqa" = sweet). This cannot be seen to correspond with the Spanish word for peach "duranzo" or "melocoton" but it does with the Japanese word for peach "momo".

Zuni Language Project

Zuni is a unique language not understood by any neighboring people. Because of these differences phonetic and morphological barriers hinder acquisition of English. English has twenty-six letters with 48 sounds, and Zuni has twenty-six characters that produce forty different phonemes. Zuni language does not have r, x, v, z, f, g, j, th, or wh. This is a problem with second language learners. Then the Zuni language has l, ch', ts, k', and ky sounds that are unknown in English (the ' is a glottal stop).

The barred l (lateral affricative) found in many Zuni words sounds something like "thl". This is produced with the tongue touching the alveolar ridge, and the air must escape freely around the sides of the tongue: release the l immediately and smoothly into the sounds, which follows with no voiced l in between. In English this would sound like a lisp.

The English sounds of t and d are acceptable phonemes in Zuni. The difference is that the Zuni t is not voiced and occurs in the middle position within words. The Zuni d is voiced and happens in the initial position of words. The Zuni sound is made in the mouth with the tongue blade anterior to the alveolar ridge, and not with the tip of the tongue as T and d is sounded in English. Zuni speakers have trouble switching these sounds.

There Zuni language has several phonemes that are not useful in English. The glottal sto ' in the first, middle, and final position changes the meaning of the word. Letting the glottis close suddenly, and sounds like the English uh-oh make the glottal stop.

Zuni morphology, like English, has rules for prefixes, suffixes, and ways to form plurals, change verb tenses, numbers and case. Although accomplished differently, structural properties are common in both languages.

Semantic differences are easy to recognize. Because of its history, there is not word for the English "airplane", so a set of words "the house with wings" will be the substitution. Zuni possessive pronouns will change depending on the context in which they are being used.

Code switching can be a resource to eliminate the phrases for word substitution. If a speaker can be proficient enough to use the correct word, then the communication is successful. Code switching is also a stepping-stone in language development, testing the new language and being protected from getting your feet too wet.

http://www.prophetsrock.com/zuni_language/bibliography.shtml

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, and the 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.

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From: "ghwelker" ghwelker3@comcast.net
Subject: ZUÑI FOLK TALES

http://www.sacred-texts.com/nam/zuni/zft/

The Trial Of Lovers: or The Maiden Of Mátsaki And The Red Feather
The Youth And His Eagle
The Poor Turkey Girl
How The Summer Birds Came
The Serpent Of The Sea
The Maiden Of The Yellow Rocks
The Foster-Child Of The Deer
The Boy Hunter Who Never Sacrificed to The Deer He Had Slain: or The Origin Of The Society Of Rattlesnakes
How Áhaiyúta And Mátsailéma Stole The Thunder-Stone And The Lightning-Shaft
The Warrior Suitor Of Moki
How The Coyote Joined The Dance Of The Burrowing-Owls
The Coyote Who Killed The Demon SÍuiuki: or Why Coyotes Run Their Noses Into Deadfalls
How The Coyotes Tried to Steal The Children Of The Sacred Dance
The Coyote And The Beetle
How The Coyote Danced with The Blackbirds
How The Turtle Out Hunting Duped The Coyote
The Coyote And The Locust
The Coyote And The Ravens Who Raced Their Eyes
The Prairie-Dogs And Their Priest, The Burrowing-Owl
How The Gopher Raced With The Runners Of K'iákime
How The Rattlesnakes Came To Be What They Are
How The Corn-Pests Were Ensnared
Jack-Rabbit And Cottontail
The Rabbit Huntress And Her Adventures
The Ugly Wild Boy Who Drove The Bear Away From South-Eastern Mesa
The Revenge Of The Two Brothers On The Háwikuhkwe, Or The Two Little Ones And Their Turkeys
The Young Swift-Runner Who Was Stripped Of His Clothing By The Aged Tarantula
Átahsaia, The Cannibal Demon
The Hermit Mítsina
How The Twins Of War And Chance, Áhaiyúta And Mátsailéma, Fared With The Unborn-Made Men Of The Underworld
The Cock And The Mouse
The Giant Cloud-Swallower
The Maiden The Sun Made Love To, And Her Boys: Or The Origin Of Anger

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Coyote the Interloper - Nez Perce

Coyote [itsaya' ya] and his daughter dwelt nearby. Coyote became ill. He said to his daughter, "Daughter-child, go search for bones, even bleached ones, with which to make me broth." And she went out to search for bones. It was wintertime. She would break up the bones and boil the little pieces. In this way she made broth for Coyote.

One day she happened to find a whole limb that had been gnawed clean. Wolves had eaten the flesh and left the good bones. She thought, "Poor father will eat heartily of this." Then another day she found a salmon that had been only slightly eaten. "I will make broth of this for my poor father." She said to Coyote, "I found this salmon."

But he exclaimed, "Foul [Rotten]! Daughter-child, it is winter salmon!" In truth, however, Coyote did not want any of the Otters' catch because he had no desire that his daughter should be taken in marriage by the Otters. This was the consideration which prompted him to find the salmon revolting, to lie to his daughter about winter salmon, and to command her, "Throw it away!" But Coyote liked the five Wolf brothers, and he thought, "It would be much better if she went to them." Thus he ate their leftover deer bones with much gusto.

Coyote's daughter now threw away the salmon and went out to look for food again. She came upon a great antlered buck lying completely untouched, uneaten. Oh, such meat she took home. She laid the venison out to dry. Then she went out again, and this time she found a large bunch of salmon all strung together for carrying. "Ah, such good salmon." They were large ones and not even touched. "I will take these home." She took them to Coyote and said to him, "I found these very, very good salmon. Someone had gone away and left them, and here I've brought them home."

"No, daughter-child, no! They are winter salmon and not at all good. Throw them away!" She threw them away. Coyote got well in the course of time, and the Wolves took his daughter for their wife. They took her away with them.

Now the Otters [q laszya' ya] became indignant. They said, "Let us go to set the Wolves afire; let us encircle them with fire." Thereupon they went and set fire clear around the conical lodge and burned the Wolves to death.

Then the dead Wolves began to prepare for their death departure when Coyote's daughter decided, "I must go to Coyote and have him burn all my things. Then I can go on from there to the death world." Thus she went to her fathers lodge.

Coyote heard her coming. She came along laughing loudly, and Coyote recognize her. "I wonder why daughter-child comes to me at this time of the night? She is a doer of strange things, and now she comes along laughing."

From outside she said to Coyote, "Father, we are on our way now. You will burn all of my things."

"Such valuable things, daughter-child!" Coyote replied.

"You will cause the Otters to become indignant! They set us afire, and now we are dead. Hurry, toss my things into the fire. The others are leaving me behind already. Hurry!

"No, daughter-child! What shall I do here? I shall pine, daughter-child. Do not go."

"There is no way I can remain. But you will stay here."

"No, daughter-child. Then I, too, will follow along."

"You cannot follow. You are alive."

"Let me follow along anyhow. I shall do very pitifully if I stay here. Now I, too, am going.

"Then if you must be so insistent, you will throw yourself into the fire; in that way you too, will be ready to go."

"Yes daughter-child, I will throw myself into the fire." Here Coyote flung himself into the fire There was a sudden and noisy sizzle of burning hair ["ts' ox"], and he jumped out. He tried again and again. He would hurl himself into the flames; there would be a sizzle, burning hair, and out he would jump again. Then he said to his daughter, "I can't in any manner burn myself, daughter-child. Let me go just as I am, daughter-child. I will follow along, daughter-child, alive just as I am."

"Then get yourself ready quickly. The others have left me far behind already."

Now Coyote prepared himself, and they went. He could not see the others, but he could hear their voices and, guided thereby, he followed along. Dawn came.

Coyote's daughter said to him, "It dawns for us when to you night falls, and your night is our daytime. Now night has fallen, and we are camping over. Though it is dawn to you, you are to stay right here. Do not go anywhere. Sit the day through here. When it is dusk for you, it will again be time for us to go on."

Coyote spent the whole day there. Now the shadows fell; evening came. He began to hear them as if they were talking in whispers ["tsaw, tsaw"]. It grew dark, and now he heard them clearly, talking and laughing. In the wake of their voices again he followed them They traveled in this manner. Five times they camped overnight.

Then Coyote's daughter said to him, "We have been traveling for five days. Tomorrow we shall arrive."

"Let it be so." They traveled on, and at last they arrived.

Coyote heard another coyote somewhere up front making formal announcements. [It was some coyote that had died long before.] "The Wolves arrive, five brothers; they bring Coyote's daughter with them. And Coyote, the interloper, arrives," was announced. Oh, there were many people, and Coyote could see them plainly now for the first time. He began to recognize various persons, and he enjoyed himself to the utmost. He saw various comrades who had died.

His daughter said to him, "It is getting dark now, but to you it is coming dawn. In a little while you will not see anyone or hear anyone talking. But you must remain right here throughout the day. Do not go anywhere, even a short distance, because you will get lost and never find us again. In the evening you will see us all again."

"Yes, daughter-child. Where could I go?" Now Coyote spent the day on the open prairie. In the evening he saw the people, and again he enjoyed himself. He stayed six days.

One night his daughter came to him and said, "You are to go home now. You cannot remain here indefinitely like this. Even though you are enjoying yourself, you must go home tomorrow."

"Yes, daughter-child, but I am having such a good time here. Why should I go home? I'm staying here."

"No. You will do very poorly here. You must go. You cause me to worry constantly. You must go home. I will make a lunch for you."

Even though Coyote was most unwilling to go, he replied, "Yes, I will go then."

His daughter continued, "When it has dawned for you, you will go." Now she brought for him a little package in buckskin wrapping. "You will take this with you, packed on your back. There are five mountains you must cross. Never look back of you. Do not even think, 'Let me look back from the summit.' You must go straight along and do nothing foolish. You may get tired, and you can rest. But above all you must never look behind you. You may hear things back of you, or recognize somebody by his voice. Still, you must not look behind you."

"Yes, daughter-child, thus I will do. I will heed your words."

Now she handed him the buckskin package which contained something and said, 'You may find this very heavy, but you will rest yourself. Do not look back ever."

"Yes, daughter-child. How could I find this heavy?"

In the morning he put his package on his back and started while his daughter instructed him for the last time. "You are to cross over five mountains. When you have crossed all five and have descended from the fifth, you may look behind you, but not until then."

"Yes, daughter-child." Coyote went. He walked along fast, carrying on his back the little package wrapped in buckskin. He crossed one mountain, two, and then the third. "And she said of this, 'You will get tired.'" But now on the fourth mountain he began to feel a little bit fatigued. "The pack seems to be getting heavier." He climbed, and he began to tire. He barely crossed over and descended. He felt thoroughly exhausted now as he started up the fifth mountain. He was scarcely able to walk, and he felt the pack growing very, very heavy. He continued the ascent, just barely moving along. He reached the half way point, and he looked up. The summit appeared to be very far away. He kept going, just dragging one foot after another, and slowly ascended. He was tired, completely exhausted but he saw the top of the mountain only a short distance away now. Here his strength deserted him. He would take one step, and then he would have to rest. "Daughter-child spoke the truth when she told me, 'You will find the pack heavy.' " He continued slowly as he saw the summit close by. But suddenly his pack pulled him backwards into a sitting position. He fell backwards, and, suddenly, he turned his head and looked behind him. Coyote saw the five Wolf brothers and his daughter stand up suddenly from the pack he had been carrying them all along.

His daughter said to him, "I told you, 'Do not look back until you have crossed the five mountain.' Now you have caused us to return by your having looked behind you."

"No, daughter-child. Let me pack you again. Do not return!"

"No," she said to Coyote. "The coming of the human race is only a short time away and the returning of the dead could have become an established thing. You, yourself would have brought this about had you taken us over the mountain top there. But now you have made death a permanent condition, and people will never return from death."

Now they disappeared and left Coyote there to weep. He called after them, "Then let me follow you back, and I will bring you again." No. They had left him. At this Coyote hiked off sulkily somewhere.

Taken from Tales of the Nez Perce by Donald M. Hines, Ye Galleon Press; Fairfield, Washington, 1999 [gathered from other source books dated between 1912 and 1949]

From the archives of Blue Panther Keeper of Stories

http://groups.msn.com/KeeperofStories
http://www.smartgroups.com/groups/keeper_of_stories_3

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The Native American Basketball Invitational

SCHEDULE OF EVENTS

Tuesday, June 21: NABI TEAMS ARRIVE IN PHOENIX
• 2:00 – 4:00 pm “Team Check-In” Hyatt Regency downtown Phoenix
• 7:00 – 8:00 pm “NABI Staff & Coaches Meeting: Pointe Hilton Squaw Peak Resort.
• 8:00 – 10:00 pm “NABI Welcome Teams Pool Party” Point Hilton Squaw Peak Resort Water Park.

All Private Events/Not open to the public

Wednesday, June 22 – Friday June 24:
• 8:00 am - 9:00 pm “NABI Games”: Double elimination tournament begins at local high school and reservation recreation gyms for the purpose of completing the first brackets of play.
• Open to the public. Admission fee $5 per person for a 3-day NABI Wristband, children 6 & under free. Proceeds to benefit gyms.
• Official NABI product will be sold at Ft. McDowell and Maricopa High School gyms.

Friday, June 24:
• 7:00 –11:00 pm “Team Reception & Dance”: For all NABI teams and sponsors.
Hyatt Regency downtown Phoenix.
Private Event/Not open to the public.

Saturday, June 25:
8:00am-5:00 pm “Semi-finals and Championship Games”: America West Arena.
MC: Chance Rush. Proceeds to benefit the NABI Foundation.
• Open to the public. Admission fee $10, children 6 & under free. Turn in your 3-day NABI wristbands and receive $2 off your AWA ticket.
• Games also televised on AZTV /Cable Channel 27 1-5pm
• Official NABI Product will be sold at the Suns Team shop at AWA
• Digital Reflection will have a booth on the main concourse of the AWA to provide action shots and team photos. There is a cost for this service.

7:00 – 10:00 pm “Phoenix Mercury” game at America West Arena.
Turn in your AWA ticket and receive a discount on your Mercury Ticket. NABI Championship Teams to be honored at Mercury Half-time.
TOURNAMENT CONCLUDES

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From: ghwelker3@comcast.net
Subject: 7th Annual Intertribal Powwow

Civic Center Park
San Dimas, California
Saturday, October 1 and Sunday, October 2, 2005

Hosted by the San Dimas Chamber of Commerce

Head Staf TBA
Children's Activities, Craft and Food Vendors
Coordinators: Michael Reifel, Bill Neal (Elk Whistle)

Parade Saturday to include Indigenous Peoples for first time

For information please contact:

San Dimas Chamber of Commerce
P.O. Box 175
San Dimas, CA 91773
Phone: (909) 592-3818, Fax (909) 592-8178
Email: annette@sandimaschamber.com http://www.smartgroups.com/groups/keeper_of_stories_3

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Web Sites:
Native American Links Page
Indigenous Peoples Literature
Native Voice
Wisdom of the Old People
Native American Summer Camp Info
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.
National Association of Tribal Historic Preservation
Inuit film to tell story of last great shaman
Petition in Support of the Winnemem Wintu Tribe
My Two Beads Worth: Indigenous News Online
Northern California Indian Development Council
Native Village
Smudge Ceremony

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Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000)
HTML Format (70K)
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.

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].

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Prayer at sunrise

Now this day, (Lukka yattone)
My sun father, (Hom yatoka tatcu)
Now that you have come out standing to your sacred place, (yam telashina kwi to' ye lhana kwai ikapa)
That from which we draw the water of life, (yam kia kwi ya na te'ona)
Life sacred meal, (hala wo tinane)
Here I give to you. (lilha tom ho te'a upa)
Your long life, (yam onaya naka)
Your old age, (yam lha shiaka)
Your waters, (yam kashima)
Your seeds, (yam towashonane)
Your riches, (yam u/tenane)
Your power, (yam sawanikia)
Your strong spirit, (yam tsemakwin tsume)
All these to me may you grant, (temlha hom to anikchiana).

To be chanted with an offering of cornmeal
Zuñi

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