Second National Powwow Brings Native Americans to Washington
Native
American arts daily news, presented by
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Coming Native-American arts courses at Cherokee offer an exciting opportunity for WNC
Florida State to Challenge Ban on Mascots
Redmen, Seminoles, and Savages: The Scourges of Academe
Second National Powwow Brings Native Americans to Washington
Schools can appeal NCAA Indian rule
Gov. Bush criticizes NCAA officials for stance on Indian nicknames
Military commands drop Indian terms from exercise titles
'Experience Northwoods Traditions' in Wisconsin
The Shawano Country Chamber, the Stockbridge-Munsee Band of Mohican Indians, the Menominee Nation and the Village of Gresham are working together to offer "Experience Northwoods Traditions."
American Indian Heritage Day set
Native American Press Freedom: A Developing Story
Media Advisory: National Museum of the American Indian's National Powwow
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.
The Debate
NCAA ban on Indian names is PC meddling
The recent NCAA decision to ban the use of American Indian names will finally bring this politically correct debate to a close. The backlash will be thunderous, and for this, I am happy. The American left and those fellow PC travelers whose sole mission it is to tyrannize the thinking of everyone else have finally crossed the line. I'm looking forward to the backlash against this laughably ridiculous decision.
To the good folks at FSU: Get prepared to win this argument in the free marketplace of ideas. You are right, and the politically correct morons at the NCAA are wrong.
MICHAEL ALLAN LEACH
Washington, D.C.
FSU Class of 2000
NCAA ruling is a step in the right direction
I have a bachelor's degree from the University of Illinois (The Illini), a master's degree from the University of North Dakota (Fighting Sioux), a doctorate from University of Texas (Longhorns), and I currently teach at Florida State University (Seminoles).
Every year, each of these institutions seeks a financial contribution from me. Because I remain deeply disturbed by the racial, cultural and spiritual stereotyping of American Indians, every year I contribute only to the institution, Texas, that does not have an Indian mascot.
The NCAA ruling is a step in the right direction. I'm awaiting the day the other three institutions, which I care deeply about, become as enlightened as Stanford and Dartmouth proved to be 30 years ago.
DONNA MARIE NUDD
dmnudd@mailer.fsu.edu
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
Crow-Head - Chipewyan
Soon After Crow-Head's birth, his father died. Crow-Head knew nothing about him. Once the other Indians were fishing, and there were several medicine men among them. It was in the evening, and the setting sun presented a bloodshot appearance. One medicine man pointed at it and asked the boy, "Do you see that red sky? That is your father's blood." This made Crow-head suspect that one of the medicine men had killed his father. He went home, where he was living with his grandmother, and began to cry. "Why are you crying?" "I heard those men talking about my father." "There is no use crying, you will be a man some day." The next day the people were fishing. Crow-head punched a hole in the ice and began angling with a hook. The Indians caught nothing, only Crow-head caught a large trout. He pulled out its soft parts, and hid the bones under his deerskin capote. He started towards the medicine man who had killed his father, pulled out the fish spine, and broke it over him. When the people went home that evening, they missed the medicine man. They did not know what was the matter with him. One man went out and found him lying dead by his fishing rod. This was the first time Crow-head ever killed anyone. By breaking the fish spine, he had broken that of his enemy and thus killed him.
Crow-head was living with a little orphan, whom he called his grandchild. He used to wear a crow-skin cape, which warned him of the approach of enemies and constituted his medicine. Two girls in the camp once made fun of his crow-skin garment. Crow-head was displeased and said to his grandson, "We will make a birch bark canoe and leave." In a coulee they found fine birch bark. Some Indians from the rocks on either side pelted them with snowballs. "Some bad Indians are pelting us with snow," said the orphan. "That's nothing," replied Crow-head. They took the bark for the canoe and returned. In the meantime the bad Indians, who were Cree, had killed all the Chipewyan. Crow-head piled all the corpses together in a heap. He was- a great medicine man. He began to make a canoe. Worms began to come to the corpses. Then he took his crow-skin, laid it on the dead bodies, and told the boy not to wake him until the next day at noon. While he was sleeping, worms crawled into his nose, ears, and mouth.
Crow-head woke up and started off in his canoe. In the Barren Grounds he made many small lodges, and with his medicine declared that all the dead should be in those lodges. He left and lay down on the worms. The people all came to life again, and nothing remained in place of their corpses save then- rotten garments. The Cree started homewards, but Crow-head, lying on the maggots, caused them by his magic to return to the same place. The little boy cried, thinking his grandfather was dead. He pushed the old man, but Crow-head pretended to be dead. At last, the boy pulled him by his beard, then Crow-head awoke and beheld the Cree. The Cree was surprised to get back to their starting point and, seeing the two survivors, decided to kill them also. Crow-head rose, walked to the river, shaved off the bark of a rotten birch, made peep-holes in the tree, hid the boy in the hollow, and ordered him to watch.
Crow-head was a dwarf. He went to the river with the crow-skin on his back and a blanket over it, pretending to mourn his lost relatives. The Cree, thinking he was but a child, said, "There is no use killing a child like that with a pointed arrow." So they shot at him with blunt points, but all the arrows grazed off. Then they pulled ashore, and Crow-Head fled to the brush, pursued by the enemy. When far from the canoes, he threw off his blanket, took a deer horn which he carried for a weapon, and ran among the enemy, breaking each man's right arm and left leg. Then they said, "This is Crow-head." They retreated towards their canoes, but Crow-head smashed every one of them. Then he summoned his grandson from his hiding place. The Cree had spears, and Crow-head told the boy to take them and kill their enemies. The boy did as he was bidden. The Cree said to the boy, "If it were only you, you could not do this to us." And they made a "crooked finger" at him.
Crow-head left his grandson. He was gone for many days. The boy cried, not knowing what was the matter. Up the river he heard waves beating against the bank. Going thither, he found his grandfather washing himself. Crow-head asked the boy, "What are you crying for?" "I thought you were lost." "There is no use crying, all our people are alive again." They started to join the resuscitated Indians. They heard some one playing ball, laughing and singing. Putting ashore, they heard the noise of crying. They went into a lodge and asked what the crying was about. "Two friends of ours are lost, they have been killed by the Cree." Then they recognized Crow-head and his grandson.
The two girls who made fun of Crow-head's crow-skin were not restored to life by him.
Late in the fall, when the Chipewyan were going to a lake to fish and it was commencing to freeze, two boys came running and told the people that two giants taller than pine trees had killed all their friends. The Chipewyan were camping on the edge of a big lake. None of them slept that night for fear of the giants. The next morning the giants were seen approaching. Crow-head said, "There is no use in running away, they will kill me first." He put on his crow-skin and went towards them on the ice. The first giant wished to seize him, and with long fingers shaped like bear claws he tore Crow-head's crow feathers. The giants fought for the possession of Crow-head, each wishing to eat him up. Crow-head hit both of them with his deer horn, and killed them. He walked homeward. He was so angry that he could neither speak nor sleep. His eyes were like fire. He went to the lake and, beginning at one point, he commenced to hammer along the edge until he got back to his starting place. There he fell dead, for his heart was under the nail of his little finger and by hammering the ice he had injured it.
Taken from American Museum of Natural History, Anthropological Papers, Volume X, pages 175-177.
From Blue Panther Keeper of Stories. http://groups.yahoo.com/group/Native_Village http://groups.msn.com/KeeperofStories
Crow: - Sacred Law
Crows are regular visitors to my back yard. They always appear in groups, and although their "caw, caw" sounds of communication sound monotonous to my untrained human ears, each caw actually has a different meaning. This complex vocabulary is one sign of crows' intelligence, and is also an indication of their significance as power animals.
As we can't, without paying careful attention, understand the language of crows, so we can't always see beyond our own cultural limitations. These limitations include specific moral codes of right and wrong and a set of rules which accompany these codes.
The history of human life on this planet is often one of conflict and war because of differing moral and religious beliefs. In order to truly create a new age of peace and harmony it is vital for us to be able to transcend our particular cultural limitations and to hold in our hearts what we share as spiritual beings in human form.
Crow is the bird which symbolizes this transcendence. When we meditate on and align with Crow it can teach us to know ourselves beyond the limitations of one-dimensional thinking and laws.
Whenever crows gather they always have one bird which serves as a lookout. This can teach us to be watchful about what we believe, to test our habitual ideas about reality against a more universal standard.
This bird can also teach us to be watchful about our automatic judgments of others, and to appreciate the many dimensions both of reality and ourselves. Crow reminds us to learn to trust our intuition and personal integrity, to create our own standards, whether or not they match those of the world around us.
It is said that in the courtship process the male crow's voice takes on a singing quality. This tells us what the basis of sacred law is. There is one unfailing principle by which we can test our principles, that of unconditional love.
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 2:30 PM
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