Happy Italian american Day-Is Columbus really worthy of a National holiday??
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Renowned artist R.C. Gorman battling pneumonia
Happy Italian american Day
Is Columbus really worthy of a National holiday??
Montana American Indian tribes donate buffalo meat to evacuees
Horse Capture shows no signs of slowing down
New chairman for Kern Valley Indians
Augustana’s Indian art collection grows by 300
Glory Drum draws recognition from students
WOLF DEN POWWOW Saturday, Norwich, CT, 10 a.m. to 5 p.m., Wolf Den State Park, junction of routes 44 and 101, POMFRET CENTER. Native American dancing, foods, arts and crafts. Host drum: Northern Lights. Free parking and admission.
The 24th annual Fall Festival and Pow-Wow
Tennessee-The 24th annual Fall Festival and Pow-Wow, sponsored by the Native American Indian Association, is scheduled at 9 a.m. Oct. 14-16 at Long Hunter State Park. The fun-filled event will include Native American food, arts and crafts, live music and dancing. Admission is $5 for adults, $3 for children ages 6-12. For further details, call 615-232-9179
If you're making an investment in an item of value, always consider the prospect of fraud.
Some areas of abuse: Native American items. Any item produced after 1935 marketed with terms like "Indian," "Native American" or "Alaska Native," legally must have been made by a state or federally recognized tribe or an Indian artisan certified by the governing body of the tribe.
Get proof of any claims the seller makes for authenticity of an item you're considering.
For an Alaskan Native item, look for a "Silver Hand" symbol, and the words, "Authentic Native Handicraft from Alaska." Also, a "Made in Alaska" emblem. Walrus ivory, soapstone, argillite, bone, alabaster, animal furs and skin and marine mammal materials are often used in these arts and crafts. Feel the items to make sure they are what you're told they are. Real stone is cool to the touch. Plastic is warm.
Authentic Native American items also might identify the artisan as a member of the Oklahoma Indian Arts and Crafts Cooperative. "However, you may see a different name and logo appearing in the circle on the item you buy," the Federal Trade Commission notes.
Be certain that your receipt states specifics — including the composition of an item and a history of its ownership. Is your item represented as turquoise? Have the merchant write that down. Be sure the merchant notes whether an item is sterling silver or gold.
It's a good idea to back away from sacred burial, spiritual or funeral items. These may be legally protected.
Artifacts you've found on federal land or a reservation also could be claimed by the federal government.
Less likely to be claimed as cultural items are Native American paintings, pots and rugs, according to a report published by PBS' Antiques Roadshow.
Ernersiak The Foster-Son - Inuit
Little Ernersiak lived with an aged stepmother at a place where a number of men, who were all brothers, housed together, and at that same place there was also an immensely strong man. In the autumn the youngest brother fell sick, and getting worse and worse at length died. They all agreed in suspecting Ernersiak's mother of having caused his death, and they only waited a time when they should find her alone in the house to charge her with the deed.
One morning Ernersiak furnished himself with some strings, and went away to set up fox-traps, and the brothers, profiting by his absence, entered and struck the old woman dead.
But the strong man took pity on Ernersiak; and when he saw him returning he went out to meet him, and said, "Don't thou go into the tent; thou won't see her any more; the brothers killed her this morning as soon as thou wert gone;" and the strong man adopted him, and, for want of a better, gave him a bit of his dear mother's backbone for an amulet. The strong man brought him up, and trained him according to the rules of strength: early in the morning he lifted him off his couch by the hairs only, and the boy did not awake till he was put down on his feet. His new parents gave him a suit of clothes, but these did not last long, because he had always to exercise himself throwing and carrying stones. One evening, when they were late up, his new father took a skin, and spreading it on the floor he began to teach him how to draw hook and crook. But he admonished him not to join the other children at ball-playing, and for this reason Ernersiak was always seen standing with one arm out of his sleeve (a token of modesty), and regarding them from a safe distance. One day, however, while he was thus looking on, he got a severe stroke on the top of his head, at which he fell to the ground in a swoon; when he came to himself, nobody was near. Another time he was again struck down in the same manner, but on rising he plainly saw some one sneaking away.
Hurrying after him, he found him hiding behind a rock; and making right up to him, he took hold of him by the collar of his jacket, and, hurling him several times round in the air, flung him to the ground with such force that the blood gushed out of his mouth and nose. "Ernersiak has been up to mischief," was now all the cry; and a large skin was produced to carry the wounded boy away upon, while Ernersiak seated himself on a little mound in front of the house. Soon after the kayakers were seen to return, and they were welcomed with the same cry-"Ernersiak has been up to mischief." When his foster-father heard this, he speedily loosened his towing-line, and running up to Ernersiak said that they intended to kill him. The brothers by this time had also got on shore, and hearing what had happened, one among them ran to fetch his spear, the others all following him.
The father of the wounded boy flung his lance with all his strength at Ernersiak, who remained sitting, his back turned towards them; and though Ernersiak remained unhurt, the lance was broken in pieces. The others now tried their lances, but with no better luck. In this manner, we are told, his foster-mother's amulet wrought its first wonder. They now gathered round him and caught hold of him; but though they were so many that he could hardly be seen in the crowd, they were not able to throw him over. All of a sudden, he turned round upon them, seized them one by one by their fur collars, and hurled them all bleeding to the ground.
His foster- father now advised him to stop, lest he should get too many enemies, upon which he followed him into the house, where he seated himself, but could not be made to eat or speak. In the evening his foster- father fetched him some liver, hoping he would relish that, and on entering with it, remarked, "The very last boat is now leaving us, and we shall have no neighbours henceforth."
On hearing this, he leaned forward and chuckled grimly, well knowing that he had been the cause of their hasty departure; he enjoyed the idea vastly, and from that moment he began to find his appetite. His father, who now deemed it only fair that he should have his own kayak, set to building him one, and subsequently began to teach him how to manage it, and before long the pupil proved himself very apt at paddling as well as hunting in kayak. When his father awoke in the morning, his son had already fetched his kayak-jacket, and when the father went away for his own jacket, the son was already seated in his kayak, waiting for his father, and invariably returned home with some capture.
One day he had been waiting in his kayak for his father to come down and start with him; but thinking him too long about it he paddled away alone, following the coast southwards, and there, behind a cape, he suddenly fell in with another kayaker.
This man, however, did not recognise Ernersiak, because he left him before he had got his kayak. He asked him to go with him and visit his people; and presently they came upon a place covered with tents, in front of which a number of people were engaged in building boats, kayaks, &c. On catching sight of Ernersiak and his companion, they shouted, "Look there! Ernersiak has turned a kayaker."
At this moment Ernersiak's companion paddled on in advance of him, intending to make the shore before him; but Ernersiak followed him close, and almost before "He is going to kill thee" had escaped the bystanders, Ernersiak lifted his harpoon and killed him from behind, then paddling up to him, drew it out and turned his back upon them. Having passed the cape he put ashore and climbed the top, there to await his pursuers; but when night set in, and no one had as yet appeared, he again set off for home. On reaching it he sulked, and would not eat. His father guessed he had been guilty of some murder, and then went on warning him against making too many enemies for himself. After this he was again persuaded to take some food.
The following day the father kayaked the same way past the cape, and came in sight of the tents, with the people at work outside them. He paddled quite close to the beach and cried out, "If ye remain in this neighbourhood I and my son Ernersiak won't fail to despatch the whole of you; but I have heard of plenty good hunting away to the north, and I will encourage him to go thither." After this speech he returned, and did not fail to tell his son the exciting report, and found him very anxious to try that place. In the spring they left their old quarters, and travelled northwards the whole summer-time. Just as the frost was beginning to harden the earth a little, they got to a place with many tents, and being hailed from land to put in there, they went ashore accordingly.
They were very civilly received, and were not allowed to trouble themselves about their luggage; the inhabitants of the place unloaded and carried it all up for them. It happened that Ernersiak being somewhat fatigued with kayaking, had seated himself in the boat for a rest; and on finding his tools and weapons so heavy that they had to carry them on their shoulders, the people remarked, that he was not likely ever to have more use for them. The foster-father overhearing their talk, in the evening repeated it to Ernersiak, who, tickled at the idea, burst out laughing. This was his first mirth since the murder. In this place they passed the winter. One morning, on coming outside, Ernersiak was astonished not to see any one about the houses as usual; but on glancing round he observed them standing on a hilltop looking out upon the sea. When he had joined them, they enlightened him as to the reason, saying, "We are watching the red walrus."
Ernersiak, on seeing the ocean all a foam, hastened down to his kayak, and set off towards them. He soon detected a large walrus, comparatively quiet. When he came close to it, the animal lifted its head above the surface, and holding back its breath quietly regarded him; but when it had come quite close, it tossed back its head, blew a great puff of air at him, and rushed towards him, while he kept steadily moving in upon it. About the distance of an arrow-shot, he aimed his weapon at it, and when the animal bent down and curved its back, he lanced and thrust, instantly despatching it. Having towed it ashore, he went back to catch one more before he landed for good himself. Towards spring they again prepared to go south, but their hosts invited them to come back and pass the winter with them. They thanked them very kindly, but being once more in the south, they stopped, and never afterwards visited the north.
Taken from: The Eskimo of Siberia by Waldemar Bogoras;[Leiden & New York, 1913]
From Blue Panther Keeper of Stories.
http://groups.yahoo.com/group/Native_Village
http://groups.msn.com/KeeperofStories
Museum of Indian Arts and Culture: "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; "Valley of the Butterflies," sculptures by Doug Hyde, through March 26. 708 Camino Lejo, Santa Fe. Admission and hours: (505) 476-1250.
From: George Lessard
Subject: Ningwakwe Learning Press is looking for two writers from Indian Country.
Ningwakwe Learning Press is looking for two writers from Indian
Country. This publisher will work with writers from across Canada.
You don't need to live in Ontario to work with them. Please see the
link below for more info. Good luck all!
http://www.ningwakwe.on.ca/authorWC/
Due date for proposals is October 21, 2005.
Ningwakwe Learning Press is looking for
Aboriginal Writers/Consultants
to complete each of the following:
1. Traditional Knowledge, Traditional Skills - Harvesting
This inter-generational approach to sharing traditional knowledge
will focus on Harvesting. Specific details and photos will show the
old way of:
It is expected that the consultant will be required to interview and
research elders, hunters, and/or biologists. This will be Volume 2 in
NLP's Traditional Knowledge series. LBS Reading Level 2
2. Handbook for Aboriginal Students entering Post Secondary School
This book will provide students with information about Ontario's
labour market that will help them understand workforce trends as well
as occupation-specific information about selected professions and
trades. Its purpose is to encourage aboriginal youth to continue
their studies.
- resources and reference sections of where to get money, support,
how to approach your band and how to apply and approach your selected
school
Timeline: .............10 month contract beginning November 1, 2004
Project Objectives:
1. The author will work closely with the NLP Curriculum Development
task team to establish an appropriate method of research and to
ensure that the vision and cultural integrity of the material is
maintained.
Qualifications:
- Experience in interviewing, research, and writing in plain/clear language
Preference will be given to individuals of Aboriginal descent.
Please forward your:
1. Curricula Vitae or resume,
Attention:
Maria Morrison, Publishing Coordinator
Email: maria@ningwakwe.on.ca
For more details on each of these projects, call Maria at 1-888-551-9757
Closing Date: October 21, 2005
Snohomish Co., WA
The Depot Arts Center: Seventh and R Streets, Anacortes; 360-293-3663. Native American arts, Oct. 7 through 31.
National Indian Gaming Association to Host Two Evenings of Native American Music and Dance
Contact: Suzette Brewer of the National Indian Gaming Association, 202-546-7711
National Indian Gaming Association to Host Two Evenings of Native American Music and Dance
Programs Celebrate 'National American Indian Heritage Month'
In celebration of National American Indian Heritage Month, the National Indian Gaming Association (NIGA) will host two evenings of Native American music and dance on Monday, Nov. 28, and Tuesday, Nov. 29, 7:30-10 p.m., at the John F. Kennedy Center for the Performing Arts in Washington, D.C. The programs will take place in the Terrace Theater.
Former U.S. Sen. Ben Nighthorse Campbell (Northern Cheyenne) will host the programs, which will include Native performers from the Northeast, Northern Plains, Southwest and Northwest Coast regions. All proceeds will benefit the American Indian College Fund.
Tickets are $25 and are available at the Kennedy Center box office or by phone at 202-467-4600. Order online at http://www.kennedy-center.org.
The National Indian Gaming Association, headquartered in Washington, D.C., is a non-profit trade association comprised of 184 American Indian Nations and other non-voting associate members. The mission of NIGA is to advance the lives of Indian people -- economically, socially and politically. NIGA operates as a clearinghouse and educational, legislative and public policy resource for tribes, policymakers and the public on Indian gaming issues and tribal community development.
Web: http://www.indiangaming.org
http://www.usnewswire.com/
Sept. 4-Nov. 13: "By Native Hands: Native American Basketry," Forsyth Center Galleries, Memorial Student Center, Texas A&M. 9 a.m.-8 p.m. Monday through Friday and noon-6 p.m. Saturday and Sunday.
October 30. Native American Fall Festival-Lenape Village. Churchville Nature Center. Churchville, PA. 215-357-4005. www.churchvillenaturecenter.org.
Plains Art Museum: "Between Two Cultures: The Art of Star Wallowing Bull," opens Sept. 24; (701) 232-3821.
AEQ Book Review of
Making Dictionaries: Preserving Indigenous Languages of the Americas .
W. Tussinger has written his first novel which was released in December, 2004. The title of the book is THE FOURTH WORLD.
By Sara Wright
Communing with Bears is the story of a joyful encounter between one woman and a black bear.
Web Sites:
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Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000) Essay on the Zuni World View
- Collecting berries, herbs etc
- Conservation and fishing techniques & hunting
- Including seasonal time lines, how-to's, and cultural teachings.
- quips and stories from students on how to adapt and cope with
college/university life and living away from home in an urban setting
- List of sources of support and how to find them in an urban
setting (Local Friendship Centre's, native student associations etc).
LBS Reading Level 4
Remuneration:.....$4,500 per material
2. To write the content for a book of approximately 10,000 words (50
pages) at the appropriate Ontario Literacy and Basic Skills Reading
level.
- Ability to work independently
- Ability to take direction from and work well with a reference group
- Experience in Aboriginal literacy and/or education
- Knowledge of adult learning principles
- Excellent oral and written communication skills
- Knowledge of Aboriginal communities and issues
- Must have computer access, internet, phone/fax in order to work
from a distance
- Please document your expertise/knowledge of the topic for the
material you are applying for.
2. Cover letter in which you state clearly which project you are
applying for. Each material will be looked at individually and are
separate contracts.
3. Samples of materials you have developed.
Ningwakwe Learning Press
237897 Inglis Falls Road, RR 4
Owen Sound ON N4K 5N6
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 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
Native American Links Page
Indigenous Peoples Literature
Native Voice
Wisdom of the Old People
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
NativeVillage500@aol.com
NATIVE VILLAGE YOUTH AND EDUCATION NEWS is a free newsletter which
informs
and celebrates in the education, values, traditions, and
accomplishments of the
Americas' First Peoples.
Member: Native American Journalists Association
Buffalo Field Campaign
PO Box 957
West Yellowstone, MT 59758
(406) 646-0070
bfc-media@wildrockies.org
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.
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 2:25 PM
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