Santa Fe readies for largest Indian market in America
Native
American arts daily news, presented by
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Santa Fe readies for largest Indian market in America
Ban on American Indian names hits wallets hardest
Indian Center asks city for loan
Native American celebration aims to educate
Lander hosts Native American Conference this week
Ceremonial dancer also works for U.S. senator
Indian Market is Santa Fe's biggest single event and the largest show and sale of Native American art and craft in the world. There is no other gathering of Native American artists that offers the breadth of variety and depth of quality than this weekend in Santa Fe. This year marks the 84th annual Indian Market and will feature the work of 1,200 artists from all over North America. In addition to the actual market there are auctions, art shows, special gallery exhibits and artist receptions, musical events and festivities all over town leading up to the weekend show. For seasoned collectors and first-timers alike, Indian Market is a remarkable look at new and old art forms and one of Santa Fe's most memorable events, held this year on the Santa Fe Plaza, Aug. 20-21. Free admission. For information: (505) 983-7647; www.swaia.org.
Art entries needed for New Mexico State Fair
Native American art will be accepted at the Native American Art Gallery on Wednesday through Friday, Aug. 17-19, from 9 a.m. to 5 p.m. and on Saturday, Aug. 20, from 8 a.m. to 5 p.m. Dealers may pre-register between Tuesday and Friday, Aug. 9-12. Exhibits must have been produced by Native American Indians of federally regulated tribes.
For more information, go online at www.exponm.com, call Vigil-Eastwood at (505) 265-1791, extension 454 or e-mail her at ramonave@swcp.com.
By Ryne Nelson
August 7th 2005
NCAA Ban on Indian Mascots: Racist?
reprinted from collegehoops.net
I was pouring milk for diner when my dad broached the news. He heard it on the radio, coming home from work.
“You hear the NCAA banned Indian mascots during its postseason tournaments?” he inquired.
As a student at the University of Illinois, I’ve become sick and tired of all the controversy surrounding what’s truly considered a “hostile or abusive” mascot.
I saw all the pro- and anti-Chief Illiniwek videos. I saw all the pride. I saw all the humility. I went to the pro-Chief rallies. I went to the anti-Chief rallies. I had numerous conversations with professors, students and parents about the white guy elaborately dressed like a chief who dances around the football field and the basketball court at half time.
At U of I, they all want to know your stance on Chief Illiniwek. And my answer was always the same:
“Let the men in suits deal with their drama. I’ll deal with mine.”
With the tremendous controversy surrounding Chief Illiniwek, you’d think I’d form an opinion about my mascot after a while. A simple good or bad. But I never did. I kept waiting for that one convincing argument to push me so far in one direction that I could never come back.
And finally it came when I least expected it: when I was pouring the milk.
The following details three points of view on the ban of Indian mascots: your average student’s, the NCAA’s and – finally! – mine.
Your average student’s view:
They always show the extremes. It’s just what the pro- and anti-American Indian groups like to flip.
The anti-American Indian mascot groups want to expose our latent minds with images of disrespected, pouting, racially discriminated Native Americans. The proponents, on the other hand, present us with virtues such as honor, respect and tradition.
None of it is real.
It’s always the lone, righteous Native American who goes from sports stadium to sports stadium. And it’s always the high-ranking school official extolling honor like a Congressman dolling out Purple Hearts.
But where’s the majority? Where’s the real? Walk around any campus on a normal day and all you’ll see is kids just being kids. Their thoughts are focused on so many other things like classes, boyfriends, girlfriends and Desperate Housewives.
Ya know, normal stuff.
The overwhelming majority just want to experience college life. Not get involved with a struggle about which only school brass can make decisions.
Is it wrong to have pro- and anti-Chief Illiniwek groups on campus? No. But have either of those groups changed anything yet? No, again.
The NCAA’s view:
Money or more money?
That’s the real question one should ask about the NCAA’s decision. How is this going to help the NCAA? After all, Bob Knight was right in calling the organization a monopoly.
The new ruling is a small step in the direction of political correctness. It shows the NCAA is attempting to make political correctness another one of its hallmarks.
Good for public opinion, right?
Well, we’ll see. The NCAA is testing the water before it decides to jump all the way in. It’s going in half-way by saying schools can retain their mascot as long as it’s covered in postseason tournament play.
Watch out NCAA! These waters are very dangerous.
This opens the door for all people who have an opinion on a mascot. Any mascot! Even a mascot seemingly as benign as the Blue Hens can spawn disapprovement in some groups.
How ‘bout when the churches decide it’s worth making a push against mascots such as the Demons, Saints, Crusaders and Friars? Ohhh, somebody might wish they had a mulligan!
Who is one group to say they have the ultimate authority in what’s right and what’s offensive? This may have seemed like a step in the right direction, but the NCAA is going to have a lot on its agenda in years to come.
Sometimes, you wonder why the NCAA even peaked from the shadow of the phrase it’s been hiding behind for many, many years:
Institutional control.
Now that the NCAA’s in the light, it has to come all the way out.
My view:
When is it not about racism?
The NCAA’s ruling is racist. In its attempt to rid all schools of Native American mascots, the board is being racist toward everyone involved in the University system.
It’s confusing. It’s hypocritical. It’s unconventional. It’s poorly planned. It’s like a Ben Wallace three.
By protecting the Native Americans’ honor, the NCAA is hurting a far greater population. By creating a small good, it’s breeding a greater evil.
For comparison’s sake, let’s consider the NBA’s new age minimum:
On the surface, NBA Commissioner David Stern was venerably trying to help his League by bringing in more mature, developed and marketable players with hopefully a couple years NCAA experience. But, quite frankly (props Stephen A.!), his proposal only affects about five young men every year – a small number compared to the entire 400+ player NBA.
In addition, Stern’s decision affects solely young African Americans (sorry Robert Swift, you don’t count). And the League so happens to be mostly black. So Jermaine O’Neal had a point when he said David Stern was being racist with an age minimum because it only affected African Americans.
Now imagine the same type of situation with a little tweak. Picture it on a larger scale. MUCH larger.
In the same way as the NBA, the NCAA is being racist with a ban of Native American mascots. Why? Because it negatively affects 100 percent University students!
Every student at Universities like Illinois and Florida State – including the Native American students – are now handed the short end of the stick with this decision. Yes, the NCAA had good intentions as its priority rather than money for once. Yes, it knew its decision would bring about more issues about other offensive mascots in the future. Yes, it understood the extremists would still get pissed off. And, yes, it knew a lot of people wouldn’t care.
But its good thought will turn into a large disaster.
Now, unless these schools go through the hassle of constantly covering up their name and mascot every year, things will have to be changed. In consequence, many alumni donations will be down the drain. School tradition will be down the drain.
Education quality will be down the drain.
So who does this really affect? Just like the NBA, this ruling hurts a much larger group than what it was designed to protect. The NCAA’s ban on Native American mascots hurts arguably America’s largest, most important group:
The University student.
October 30. Native American Fall Festival-Lenape Village. Churchville Nature Center. Churchville, PA. 215-357-4005. www.churchvillenaturecenter.org.
Native Americans from all over the country will dance, tell stories and sell handicrafts at the Thunder Mountain Lenape Nation Native American Festival. 10 a.m. to 6 p.m., AUG. 21st., 235 Skyline Drive, Saltsburg, Indiana County, PA. 724-639-3488 or
www.thundermtlenape.org.
Call for Entries: Ninth Annual Native American Indian Film & Video Festival 2005
Columbia — Eastern Cherokee, Southern Iroquois & United Tribes of South Carolina is Calling for Entries to their successful annual Film Festival.
The Nickelodeon and the Columbia Film Society are also co-sponsors and the adopted home for the annual film festival each year.
This festival presents a series of films that are American Indian produced, directed, and starring Native American Indian people. The major categories for this festival include: Documentary Feature, Documentary Short, Commercial Feature, Short Subject, Music Video, Animated Short Subject, Student Film, Public Service, and Industrial. Formats excepted include: 35 mm, VHS, DVD, Digital,16mm, and Beta SP. Deadline for submission is September 20, 2005.
For Application or More Information Contact:
ECSIUT, Film Festival of Southeastern USA
P.O. Box 7062, Columbia South Carolina, 29202, (803) 699-0446,
Attn: Dr. Will Moreau Goins, Film Festival Coordinator/ Presenter
To get Application Form for Submission with Film/Video VHS Preview go to the website and (Click on) Call for Entries
Northeastern Native American Fine Arts Show. A new exhibit at the Mashantucket Pequot Museum features an array of art, which runs through Sept. 5 at the museum's gallery, shows off the artistic skills of American Indians from the Northeast. Thirty-four artists with connections to tribes of the Northeast were chosen for the show, which includes sculpture, carvings, oils, acrylic and mixed media.
Native American tribes of the Southwest, California, the Great Plains and the Northwest Coast, Southwest Museum, 234 Museum Drive, Los Angeles, (323) 221-2164. 10 a.m.-5 p.m. Tuesday-Sunday. $7.50 adults, $5 students and seniors 60+, $3 children 2-12. The museum's permanent collection includes artifacts of the Native American tribes of the Southwest, California, the Great Plains and the Northwest Coast. Works by Robert Freeman, Tom Red Bear and Russell Means are on display. The show and sale includes etchings, paintings and stone sculptures; through Aug. 14.
Totems to Turquoise: Native American Jewelry Arts of the Northwest and Southwest, Fernbank Museum-Atlanta. Opening on October 1, are two exhibitions that allow visitors to further explore the history and peoples of the region featured in Grand Canyon. The special exhibition, celebrates the traditional beauty, power and symbolism of Native American arts through a historic and contemporary collection of jewelry and artifacts. The gallery exhibition, Sacred Places of the Southwest features black and white photographs from Claus Mroczynski, which capture the mystical beauty of early Native American dwellings found throughout the landscapes of the Southwest.
The Jewelry of Joe Quintana, Museum of Indian Arts and Culture: works by the Cochiti silversmith, through Sept. 1; "Beauty Within," historical objects from the collection, through Oct. 23; "IconoClash," symbols of American Indian culture, through Jan. 15; "The Pottery of Santa Ana Pueblo," through Feb. 19. 708 Camino Lejo, Santa Fe. Admission and hours: (505) 476-1250.
Plains Art Museum: "Between Two Cultures: The Art of Star Wallowing Bull," opens Sept. 24; "Contemporary Native American Artists - Reflections After Lewis and Clark," opens July 21, (701) 232-3821.
AEQ Book Review of
Making Dictionaries: Preserving Indigenous Languages of the Americas .
Frawley, William, Kenneth C. Hill, and Pamela Munro, eds. Berkeley: University of California Press, 2002. 450 pp. ISBN 0520229967, $34.95.
© 2004 American Anthropological Association Book Review
of Making Dictionaries: Preserving Indigenous Languages of the Americas .
Reviewed for the Anthropology & Education Quarterly by Catherine S. Fowler
University of Nevada
csfowler@unr.nevada.edu
To Order this book
W. Tussinger has written his first novel which was released in December, 2004. The title of the book is THE FOURTH WORLD.
W. Tussinger is a member of the Wyandotte Nation of Oklahoma and has lived on several reservations including the Yuroks of Northern California and the Yakamas of Washington State where he attended college.
THE FOURTH WORLD
Creek Indian Chiefs and Leaders
Opothleyaholo (properly Hupuehelth Yahólo: from hupuewa 'child,' he'hle 'good', yohólo, 'whooper,' 'halloer,' an initiation title. G. W. Grayson). A Creek orator. He was speaker of the councils of the Upper Creek towns, and as their representative met the Government commissioners in Feb., 1825, at Indian Springs, Ga., where they came to transact in due form the cession of Creek lands already arranged with venal Lower Creek chiefs. Opothleyaholo informed them that these chiefs had no authority to cede lands, which could be done only by the consent of the whole nation in council, and Macintosh he warned ominously of the doom he would invite by signing the treaty. Opothleyaholo headed the Creek deputation that went to Washington to protest against the validity of the treaty. Bowing to the inevitable, he put his name to the new treaty of cession, signed at Washington Jan. 24, 1826, but afterward stood out for the technical right of the Creeks to retain a strip that was not included in the description because it was not then known to lie within the limits of Georgia. After the death of the old chiefs he became the leader of the nation, though not head-chief in name. When in 1836 some of the Creek towns made preparation to join the insurgent Seminole, he marched out at the head of his Tukabatchi warriors, captured some of the young men of a neighboring village who had donned war paint to start the revolt, and delivered them to the United States military to expiate the crimes they had committed on travelers and settlers. After holding a council of warriors he led 1,500 of them against the rebellious towns, receiving a commission as colonel, and when the regular troops with their Indian auxiliaries appeared at Hatchechubbee the hostiles surrendered. The United States authorities then took advantage of the assemblage of the Creek warriors to enforce the emigration of the tribe. Opothleyaholo was reluctant to take his people to Arkansas to live with the Lower Creeks after the bitter contentions that had taken place. He bargained for a tract in Texas on which they could settle, but the Mexican government was unwilling to admit them. After the removal to Arkansas the old feud was forgotten, and Opothleyaholo became an important counselor and guide of the reunited tribe. When Gen. Albert Pike, at the beginning of the Civil war, visited the Creeks in a great council near the present town of Eufaula and urged them to treat with the Confederacy, Opothleyaholo exercised all his influence against the treaty, and when the council decided after several lays of debate and deliberation, to enter into the treaty, he withdrew with his following from the council. Later he withdrew from the Creek Nation with about a third of the Creeks and espoused he cause of the Union. Fighting his way as he went, he retreated into Kansas, and later died near the town of Leroy, Coffey County. McGillivray, Alexander. A mixed blood Creek chief who acquired considerable note during the latter half of the 18th century by his ability and the affection in which he was held by his mother's people. Capt. Marchand, in command of the French Ft Toulouse, Ala., in 1722, married a Creek woman of the strong Hutali or Wind clan, from which it was customary to select the chief. One of the children of this marriage was Sehoy, celebrated for her beauty. In 1735 Lachlan McGillivray, a Scotch youth of wealthy family, landed in Carolina, made his way to the Creek country, married Sehoy, and established his residence at Little Talasi, on the east bank of Coosa river, above Wetumpka, Elmore county, Ala. After acquiring a fortune and rearing a family he abandoned the latter, and in 1782 returned to his native country. One of his children was Alexander, born about 1739; he was educated at Charleston under care of Farquhar McGillivray, a relative. At the age of 17 he was placed in a counting house in Savannah but after a short time returned to his home, where his superior talents began to manifest themselves, and he was soon at the head of the Creek tribe.
Later his authority extended also over the Seminole and the Chickamauga groups, enabling him, it is said, to muster 10,000 warriors. McGillivray is first heard of in his new role as "presiding at a grand national council at the town of Coweta, upon the Chattahoochie, where the adventurous Leclerc Milfort was introduced to him" (Pickett, Hist. Ala., 345, 1896). Through the advances made by the British authorities, the influence of Col. Tait, who was stationed on the Coosa, and the conferring on him of the title and pay of colonel, McGillivray heartily and actively espoused the British cause during the Revolution. His father had left him property on the Savannah and in other parts of Georgia, which, in retaliation for his abandonment of the cause of the colonists, was confiscated by the Georgia authorities. This action greatly embittered him against the Americans and led to a long war against the western settlers, his attacks being directed for a time against the people of east Tennessee and Cumberland valley, whence he was successively beaten back by Gen. James Robertson. The treaty of peace in 1783 left McGillivray without cause or party. Proposals from the Spanish authorities of Florida through his business partner, Win. Panton, another Scotch adventurer and trader, induced him to visit Pensacola in 1784, where, as their "emperor," he entered into an agreement with Spain in the name of the Creeks and the Seminoles. The United States made repeated overtures to McGillivray for peace, but he persistently refused to listen to them until invited to New York in 1790 for a personal conference with Washington. His journey from Little Talasi, through Guilford Richmond, Fredericksburg, and Philadelphia, was like a triumphal march, and the prospective occasion for such display was a strong inducement for the shrewd chief to accept the invitation. According to Pickett (p. 406) there was, in addition to the public treaty, a secret treaty between McGillivray and Washington which provided "that after two years from date the commerce of the Creek nation should be carried on through the ports of the United States, and, in the meantime, through the present channels; that the chiefs of the Okfuskees, Tookabatchas Tallases Cowetas Cussetas and the Seminole nation should be paid annually by the United States $100 each, and be furnished with handsome medals; that Alexander McGillivray should be constituted agent of the United States with the rank of brigadier-general and the pay of $1,200 per annuls; that the United States should feed, clothe, and educate Creek youth at the North, not exceeding four at one time." The public treaty was signed Aug. 7, 1790, and a week later McGillivray took the oath of allegiance to the United States. Nevertheless he was not diverted from his intrigue with Spain, for shortly after taking the oath he was appointed by that power superintendent-general of the Creek nation with a salary of $2,000 a year, which was increased in 1792 to $3,500.
The versatile character of McGillivray was perhaps due in part to the fact that there flowed in his veins the blood of four different nationalities. It has been said that he possessed "the polished urbanity of the Frenchman, the duplicity of the Spaniard, the cool sagacity of the Scotchman, and the subtlety and inveterate hate of the Indian." Gen. James Robertson, who knew him well and despised the Spaniards, designated the latter "devils'' and pronounced McGillivray as the biggest devil among them" half Spaniard, half Frenchman, half Scotchman, and altogether Creek scoundrel." That Alexander McGillivray was a man of remarkable ability is evident from the consummate skill with which he maintained his control and influence over the Creeks, and from his success in keeping both the United States and Spain paying for his influence at the same time. In 1792 he was at once the superintendent-general of the Creek nation on behalf of Spain, the agent of the United States, the mercantile partner of Panton, and "emperor" of the Creek and Seminole nations. As opulence was estimated in his day and territory, he was a wealthy man, having received $100,000 for the property confiscated by the Georgia authorities, while the annual importations by hire and Panton were estimated in value at .£40,000 (Am. St. Papers, Ind. Aff., 1, 458, 1832). Besides two or three plantations, he owned, at the tine of his death, 60 Negroes, 300 head of cattle, and a large stock of horses. In personal appearance McGillivray is described as having been six feet in height, sparely built, and remarkably erect; his forehead was bold and lofty; his fingers long and tapering, and he wielded a pen with the greatest rapidity; his face was handsome and indicative of thought and sagacity; unless interested in conversation he was inclined to be taciturn, but was polite and respectful. While a British colonel he dressed in the uniform of his rank; when in the Spanish service he wore the military garb of that country; and after Washington appointed him brigadier-general he sometimes donned a uniform of the American army, but never when Spaniard were present. His usual costume was a mixture of Indian and American garments. McGillivray always traveled with two servants, one a half-blood, the other a Negro. Although ambitious, fond of display and power, crafty, unscrupulous in accomplishing his purpose, and treacherous in affairs of state, the charge that he was bloodthirsty and fiendish in disposition is not sustained. He had at least two wives, one of whom was a daughter of Joseph Curnell. Another wife, the mother of his son Alexander and two daughters, died shortly before or soon after her husband's death, Feb. 17, 1793, at Pensacola, Fla. He was buried with Masonic honors in the garden of William Panton, his partner.
Weatherford, William (known also as Lamochattee, or Red Eagle). A halfblood Creek chief, born about 1780; noted for the part he played in the Creek war of 1812-14, in which Gen. Jackson was leader of the American forces. There is some uncertainty as to his parentage. Claiborne (quoted by Drake, Inds. N. Am. 388, 1860) says his "father was an itinerant peddler, sordid, treacherous, and revengeful; his mother a full-blooded savage of the tribe of the Seminoles." Another authority says that a trader, Scotch or English, named Charles Weatherford (believed to have been the father of William), married a half-sister of Alexander McGillivray (q. v.), who was the daughter of an Indian chief of pure blood. In person he was tall, straight, and well proportioned, and nature had bestowed upon him genius, eloquence, and courage, but his moral character was far from commendable. He led the 1,000 Creeks at the massacre of Ft Mimms, Aug. 30,1813. Gen. Jackson having entered the field, the Creeks were driven from point to point until Weatherford resolved to make a desperate effort to retrieve his waning fortunes by gathering all the force he could command at the Great Horseshoe bend of the Tallapoosa. The signal defeat his forces suffered at this point ended the war, and Weatherford, to save further bloodshed, or perhaps shrewdly judging the result, voluntarily delivered himself to Jackson and was released on his promise to use his influence to maintain peace. He died Mar. 9, 1824, leaving many children, who intermarried with the whites. It is said that after the war his character changed, and he became dignified, industrious and sober.
Consult Red Eagle, by G. C. Eggleston, 1878
From Blue Panther Keeper of Stories. http://groups.yahoo.com/group/Native_Village http://groups.msn.com/KeeperofStories
By Sara Wright
Communing with Bears is the story of a joyful encounter between one woman and a black bear.
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
Hero, Hawk, and Open Hand, The Book
Early tribal artifacts put in spotlight
"Hero, Hawk, and Open Hand" is scheduled to be shown 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].
posted by Amerindian Arts at 11:24 AM
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