A Dakota Legend of Creation
Native
American arts daily news, presented by
amerindianarts.us
Flathead artist earns American Indian fellowship
Author says Sockalexis first Indian in MLB
The Future of American Indian peoples
INDIAN TRIBE TO PROTEST CALPINE PLANS TODAY IN SJ
Unique Symposium on the Missing Indian Perspective
Inaccurate portrayals, symbols insulting to American Indians
Authors explore Indian themes, traditions
Native American groups demand apology for shirts
Lecture in Willamette series about American Indian culture is Feb. 1
Horse makes mark with ledger art
Powwow coming to area January 27-29
'Wondrous Works: Contemporary Art by Native American Women'
Institute of American Indian Arts Museum: "Blanket Stories: Ladder," sculpture and lithographs by Marie Watt; "Remix," mixed-media prints by Frank Buffalo Hyde; and "Room for Thought," mixed-media installation by Steven Deo, through Feb. 12. 108 Cathedral Place, Santa Fe. Admission and hours: (505) 983-8900.
Millicent Rogers Museum: Paul Peralta-Ramos Taos Collection, Southwest American Indian art and Hispanic textiles and devotional art, through March 12. 1504 Millicent Rogers Road, Taos. Admission and hours: (505) 758-2462.
Museum of Indian Arts and Culture: "The Pottery of Santa Ana Pueblo," through Feb. 19; "Valley of the Butterflies," sculptures by Doug Hyde, through March 26. "Elements of Earth and Fire: New Directions in Native American Ceramic Art: Form," first of three four-month installations, each focusing on one element of pottery-making. "Form" runs through February; series continues through October. 708 Camino Lejo, Santa Fe. Admission and hours: (505) 476-1250.
Taos Art Museum: "The Stark Legacy," paintings by members of the Taos Society of Artists. Through July 23. 227 Paseo del Pueblo Norte, Taos. Admission and hours: (505) 758-2690.
Date: Thu, 26 Jan 2006 14:01:02 EST
From: ipakatawo9@aol.com
Subject: Red State Road Trip by Chris Hume and L. Wild Horse
VIDEO | Red State Road Trip
A Film by Chris Hume and L. Wild Horse
George W. Bush seems to believe he is a great leader. And despite all the scandals and misjudgments, he still declares the country is behind him. Take a journey across Middle America to see what the country really thinks. "Red State Road Trip," a 6,000-mile journey into the heart of America, is available on DVD at http://redstateroadtrip.com. If you purchase it now, part of the proceeds will be donated to t r u t h o u t! So please support a great filmmaker, and help our organization in the process.
Go directly to our issues page: http://www.truthout.org/issues.shtml
Date: Thu, 19 Jan 2006 18:22:41 -0700
Please forward to anyone that may benefit.
Thank you,
American Indian Summer College Journalism Program Accepting Nominations
VERMILLION, SD-- The Freedom Forum is accepting nominations for the 6th annual
American Indian Journalism Institute, a three-week summer print journalism
program at the University of South Dakota.
The free program, which is slated for June 4-23, is open to American Indian
college students interested print journalism and have completed at least one
year of college. The Freedom Forum, which shares offices with NAJA, will also
accept applications from former AIJI participants seeking specialized
instruction.
Institute graduates earn four hours of transferable college credit. AIJI
graduates also receive a $500 stipend/scholarship from the Freedom Forum and a
one-year NAJA membership. In addition, top AIJI graduates will receive paid
internships at daily papers. More than two-dozen AIJI graduates received
internships last summer.
"We're expanding and improving the curriculum this year to help prepare more
Native Americans for journalism careers," said Jack Marsh, AIJI Director and Al
Neuharth Media Center Executive Director. "Students will be able to return to
AIJI a second or third year and take different courses."
For more information and to download an application, go to the Freedom Forum's
Web site at www.freedomforum.org/diversity. Students may nominate themselves,
however, it is recommended that at least one letter should be from a teacher,
counselor or elder. Nominations should explain why the student should be
accepted into the program and how the student can be contacted. Applications and
nomination letters can be mailed to Jack Marsh, Executive Director, Al Neuharth
Media Center, 555 Dakota St., Vermillion, SD 57069, or emailed to Janine Harris,
assistant to the executive director, at jharris@freedomforum.org. For questions,
call (605) 677-5424.
AIJI is part of the Freedom Forum's commitment to increase employment diversity
at daily newspapers. More than 120 Native American students have graduated from
AIJI so far. Some NAJA members serve as mentors or instructors during the
program.
The Freedom Forum, based in Arlington, Va., is a nonpartisan foundation
dedicated to free press, free speech and free spirit for all people. The
foundation focuses on three main priorities: newsroom diversity, the Newseum in
Washington, D.C., and First Amendment issues.
AIJI graduates also eligible for NAJA's Student Projects, a weeklong summer
workshop that trains Native students in print, TV, radio or the online news site
production. Graduates are also eligible to join reznetnews.org, an online
Native American college newspaper, as paid journalists when they return to
school. With only a few exceptions, reznetnews.org staff members are AIJI
graduates.
AIJI forbids the use of alcohol, other intoxicants and illegal drugs at any time
during the program. Violators will be dismissed from the institute.
Tamra NATIVE AMERICAN HOOP DANCERS AT HEARD; FASHION AND DESIGN AT HEARD NORTH
The internationally acclaimed Heard Museum and its northern branch, the Heard Museum North in Scottsdale, are presenting two unique events representing different aspects of Native American culture.
Celebrate two decades of design and innovation by Native American artists with the new exhibit Mid-century Modern: Native American Art in Scottsdale. Opening Jan. 28 at Heard Museum North, located at el Pedregal Festival Marketplace in North Scottsdale, this exhibit will feature handbags, men’s and women’s designer clothes, paintings, pottery, and jewelry created by Native artists living and working in Scottsdale in the 1950s and ‘60s, a thriving period of innovation and design. Visitors can see works by Cherokee fashion designer Lloyd Kiva New; one-of-a-kind pottery by Charles and Otellie Loloma (Hopi); paintings by Pop Chalee (Taos), Ed Lee Natay (Navajo) and Andrew Tsinajinnie (Navajo); and silver jewelry by Navajo artists Kenneth Begay and Allen Kee. The exhibit will be open through Aug. 13. Admission costs are a $3 recommended contribution for adults, and free for children 12 and under.
The world’s best hoop dancers will return to Arizona for the 16th Annual World Championship Hoop Dance Contest at the Heard Museum, on Feb. 4 and 5. The best Native hoop dancers from the United States and Canada are set to compete for the prestigious title of world champion during a weekend of competition. These accomplished dancers will showcase their skills in five divisions including Tiny Tot (under 5 years), Youth (5 to 12), Teen (13 to 17), Adult (18 and older) and Senior (40 and older). Each dancer presents a unique variation of the intertribal hoop dance, weaving in aspects of his or her distinct tradition and culture. Individual routines are presented using as few as four to as many as 50 hoops, which are manipulated to create a variety of designs including animals, butterflies and globes. Cost per day (including event and museum admission) is $10 for adults; $3 for children (4-12); and free for children under 4.
For more information, visit www.heard.org or call (602) 252-8848. For media information only, contact Nicole Haas at nhaas@heard.org or (602) 251-0283.
"Expeditions of Spirit," an exhibit of 20 of Lorenzo Clayton's large-scale mixed media assemblages and works on paper, will open Saturday at the Smithsonian Museum of the American Indian, 1 Bowling Green, New York, N.Y.
Clayton's exhibit investigates religious and philosophic world views through complex installations and multi-layered works on paper.
Six of his "mythistoryquest" installations, which examine parallel traditions in indigenous and Christian religions, will be on view together for the first time. Also included will be works from the Come Across series, which express Clayton's rediscovery and embrace of his Navajo identity.
This is the final installation of the "New Tribe: New York" series focusing on New York-based Native American artists.
The show is open daily from 10 a.m. to 5 p.m. (Thursdays to 8 p.m.), through April 9. Admission is free. Call (212) 514-3700 or visit ww.americanindian.si.edu for more information.
THE WOMEN/Edward S. Curtis
"THE WOMEN/Edward S. Curtis," by Christopher Cardozo; foreword by Louise Erdrich (Bulfinch Press, $35) — Cardozo, who lives in Minneapolis, is the world's foremost expert on, and collector of, photos of American Indians taken by turn-of-the-century photographer Edward S. Curtis. Cardozo went through 1,000 photos to find the 100 sepia-toned images in this book, which show the daily lives of American Indian women at a time when most were already on reservations. Minneapolis novelist and poet Erdrich discusses women's work in her foreword: " … although Edward Curtis believed that he was documenting a vanishing culture, it is in these humble arts that the strength of Native culture lives on."
A Dakota Legend of Creation - Dakota
GODS:
Wakantanka -- the Chief God, the Great Spirit, the Creator, and the
Executive.
The Superior Gods:
Inyan-the Rock--ancestor of all gods and all things; patron of the arts.
Maka-the Earth--mother of all living things.
Skan-the Sky--source of force and power; judge of gods and spirits.
Wi -the Sun--all-powerful Great God, ranked first; defender of bravery,
fortitude, generosity and fidelity.
The Associate Gods:
Hanwi-the Moon--wife of the Sun; sets the time for important undertakings.
Tate-the Wind--serving the Sky (Skan); controls the seasons; admits the
spirits to the Spirit Trail (Milky Way).
Whope--the associate of the Earth, daughter of the Sun and Moon; known as
the Beautiful One. She is the Great Mediator, the patron of harmony and
pleasure.
The Subordinate Gods:
Buffalo, Bear, Four Winds, and the Whirlwind.
The Gods-Like:
The Spirit, the Ghost, the Spirit-Like and the Potency.
Stars--the people of the Sky.
Buffalo--the people of the Sun.
The Evil Gods:
Iya - chief of all evil; personified in the cyclone.
Iktomi - first son of Rock (Inyan); known as the Trickster; a deposed god
similar to Satan..
Waziya - the Old Man--lived beneath the earth with his wife.
Wakanka - the Witch
Anung-Ite - daughter of Waziya and Wakanka; the Double-faced Woman.
The creation story began long, long ago when Waziya, the Old Man, lived
beneath the earth with his wife, Wakanka. Their daughter, Ite, grew to be
the most beautiful of women, thereby captivating the attention of one of the
associate Gods, Tate, the Wind. Though not a Goddess, Ite became the wife of
Tate who lived at the entrance of the Spirit Trail. She bore Tate four sons,
quadruplets--the North, West, East and South Winds. The first son became
cruel and hard to get along with, so Tate took his position as first son and
gave it to his boisterous second son, West Wind. Thus, the order of the
Winds became West, North, East and South.
Because of the association with the influential good and helpful Gods
through the marriage of Ite to Tate, Waziya became dissatisfied and yearned
to have the power of the true Gods.
Iktomi, the Trickster, always anxious to further discontentment and promote
ridicule, bargained with Waziya and Wakanka and Ite, promising them great
power and further beauty for Ite if they would assist him in making others
ridiculous. He even promised Ite that her enhanced beauty would rival that
of the Goddess Hanwi, the Moon, who was the pledged wife of the great Sun
God, Wi. So Waziya, Wakanka and Ite agreed to Iktomi's bargain.
Possessed of a charm given her by Iktomi, Ite became more and more conscious
of her beauty and less and less devoted to the welfare of her four sons, the
Four Winds. At this time, Sun saw Ite and, struck by her incredible beauty,
invited Ite to sit beside him at the feast of the Gods. When the time for
the feast arrived, Ite came early. Finding the place next to the Sun vacant,
she took it. Sun was pleased. When Moon finally arrived, she saw her seat
had been taken, and she was so ashamed that she hid her face from the
laughing people, covering it with a robe. And Iktomi, the planner of this
event out laughed everyone.
After the feast, Skan, the Sky God and judge of all the Gods, called a
Council. He asked for the stories of Wi, the Sun, who had forsaken his wife;
of Ite, who dared take the place of a Goddess; and of Wakanka and Waziya who
had wished for godlike powers; and Iktomi, the schemer. Then Skan passed
Judgement.
Sun was to lose the comfort of his wife, Moon. He was to rule only in the
day, allowing Moon to rule at night. Whenever they were together, Moon would
always cover her face in shame. Ite's sentence was severe because of her
vanity and negligence of motherly and wifely duties. She would give
premature birth to her next son, who would be unlike all other children, and
her children would not live with her but with their father, Tate. She was,
furthermore, instructed to return to the world and live without friends.
Still more, she would remain the most beautiful of women, but only half of
her would be so. The other half would be so horribly ugly that people would
be terrified at the sight of her. Henceforth, she would be called Anung-Ite,
the Double-faced Woman.
Wakanka and Waziya were banished to the edge of the world until they could
learn to do good for young children and old people. They too were renamed
for their misconduct, becoming known as the Witch and the Old Man, or
Wizard.
Iktomi was also banished to the edge of the world where he was to remain
forever friendless. He accepted his judgement with his usual smugness,
reminding Skan that he still had the birds and the animals with whom he
could live and upon whom he could continue to play pranks.
Tate, who was also judged for marrying Ite, was instructed to raise his
children properly and to do a woman's work. Thus he lived along with his
four sons, the Winds, and his fifth son, little Yumni, the Whirlwind, in
their home beyond the pines in the land of the ghosts. Each day his sons
travel over the world according to his instructions.
One day, as the Four Winds were on their tours away from home, a shining
object appeared outside of Tate's tipi. Tate looked out and saw a lovely
young woman, beautifully dressed. Tate asked her who she was and where she
came from. She replied that she came from the Star People, that her father
was Sun and her mother, Moon, and that she had been sent to the world to
find friends. She also told him that her name was Whope.
When the Four Winds and Whirlwind returned home, they were surprised to find
that their father had taken a woman. But after Whope had prepared for each
of them, her favorite meal, and no matter how much they ate, their plates
remained full, they realized that she was supernaturally endowed. They
learned that their father treated her, not as a wife, but as a daughter.
They welcomed her into their lodge.
Soon, each brother wanted Whope as his woman and competed with one another
in showing her favors. Tate decided to hold a feast, to which all the Gods
should be invited. At this feast Tate honored his guests with presents. Many
told stories of their power and there was much dancing. Then the Gods asked
Tate how they might please him. He told them that if they honored his
daughter, Whope, he himself would be pleased. Then they asked Whope what she
wanted. Whope arose and stood by Okaga, the South Wind, who folded his robe
around her. "I want a tipi for Okaga and myself, a place for him and his
brothers." So her wish was granted and Whope became Okaga's wife. And then,
as a present for the couple, the Gods made them the world and all there is
in it.
The banished Waziya and his family were also involved in the story. In the
beginning, the Wizard. the Witch, their daughter, the Double-faced Woman,
and Iktomi, the Trickster, were the only people on earth. Iktomi grew tired
of playing pranks on birds and animal's. He had fun doing it, but they never
showed any shame over their misfortunes. So he, again, went to Anung-Ite,
asking her what she most desired. She told him that if she would tell him,
he should never resort to tricks and pranks again. She explained that if her
people tasted meat and learned about clothes and tipis, they would want such
things and come to where they could be had. With these instructions, Iktomi
then went to the wolves, seeking their aid in bringing mankind to earth.
Again, in return for help, Iktomi swore to abandon his pranks. The wolves
agreed to this and Iktomi instructed them to drive moose, deer and bears to
Anung-Ite's tipi, where she would prepare food, clothing and tipis to entice
mankind.
Then Iktomi gave to one of the wolves a packet, which Anung-Ite had prepared
containing tasty meat and fancy clothing for the man and woman. He then
directed the animal to take the packet to the entrance of the cave which
opened into the world. The wolf did as instructed and when it saw a brave
young man apart from the others., it presented the packet, telling the young
man to taste the meat and advising him and his wife to wear the clothing.
The wolf told the young man that the people also should be allowed to taste
the meat and see the clothing, and that there were many such things as these
on earth. The young man, Tokahe, the First One, was pleased to do this, for
now he would be considered a leader. When the people tasted the meat and saw
the clothes Tokahe and his wife wore, they were envious and asked how they
too might obtain such things. The old man of the group then directed that
three brave men accompany Tokahe to find out where such good things came
from and to prove that Tokahe was truthful.
The four young men set out and, led by the wolf, they entered the world from
the cave. They were led to a lake where Anung-Ite had pitched her tipi. She
appeared to Tokahe and his companions as a beautiful young woman. Iktomi
appeared as a handsome young man. The four young men were shown much game
which Iktomi had previously arranged with the wolves to have driven past.
Anung-Ite gave them many tasty foods and many presents of fine clothing for
them and for their people. Iktomi told them that he and his wife were really
very old, but by eating this earthly food they remained young and
attractive.
When the four young men returned through the cave to their people, they
described what they had seen. But an old woman, doubted such wonders,
cautioned them to be wary. The people argued some wishing to go with Tokahe,
others saying that he was a wizard. When Tokahe offered to lead any who
wished to follow him up to the earth, the chief warned them that whoever
ventured through the cave to the earth would never find the way back.
Nonetheless, six men and their wives and children joined Tokahe, and they
left the underworld guided by the wolf. When they reached the earth it was
strange. They became lost and tired, hungry and thirsty. Their children
cried. Anung-Ite appeared and tried to comfort them, but they saw the
horrible side of her face and ran in terror. Iktomi appeared in his true
form and laughed at their misery. Their leader, Tokahe, was ashamed. The
revelation of Iktomi's falsity and Anung-Ite's ugliness was then removed by
the appearance of the Old Man and the Witch, who, according to the prophecy
at the time of their banishment, had come to understand the qualities of
mercy and tenderness. They appeared to Tokahe and his followers, bringing
food and drink. They lead the disheartened group to the land of the pines,
to the world of the Ghosts. They showed them how to live as men now do. Thus
Tokahe and his followers were the first people on earth.
Their descendants are the Dakota
From Blue Panther Keeper of Stories.
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.
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Literacy in Indigenous Communities by L. David van Broekhuizen, Ph.D. (2000) Essay on the Zuni World View
From: "Wolf Lady"
Subject: American Indian Summer College Journalism Program Accepting Nominations
Tamra
www.NDNnews.com
"Providing news and information about Native American Issues & Causes"
"Helping to make a difference for our people in Indian Country, one day at a time. What will you do today to help make a difference?"
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
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Hero, Hawk, and Open Hand
Hero, Hawk, and Open Hand, The Book
Early tribal artifacts put in spotlight at the Smithsonian National Museum of
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Petition in Support of the Winnemem Wintu Tribe
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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 1:24 PM
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