Native American Art News: First Annual Sacred Arts Festival starts October 6

Jacksonville, TN-Thousands of Native Americans are expected to converge on Parkers Crossroads City Park on Oct. 27-29 for the Cherokee Wolf Clan's first Powwow in Parkers Crossroads.

The 41st Annual Buffalo Roundup will be held Monday, Oct. 2 in Custer State Park. Buffalo are corralled by park managers, Game, Fish and Parks personnel and volunteers on horseback so the bison can be counted, vaccinated and some sold at auction.

PORTLAND, IN -- The artistic talents of Native Americans will be on display at Arts Place Nov. 4-Dec. 23.

The show is titled "Out of Tradition: The artwork of the tradition bearers for National Center for Great Lakes Native American Culture."

PHOENIXVILLE, PA - The First Annual Sacred Arts Festival, in conjunction with First Friday and Kiwanis Club's Community Day, will begin next Friday, October 6, through Saturday evening, October 7th.

Featuring 27 different groups of musicians, dancers, storytellers, fine artists coming in from Maryland, Connecticut, New York, Philadelphia as well as local Chester/Montgomery counties. Some are acquaintances of the organizers and others we went on the Internet to find.

Hurricane, UT-Third Annual Native American Arts Festival

The Festival will operate from 10 a.m. to 6 p.m. Oct. 6 and 7 with entertainment beginning each day at noon and continuing until closing. All donations, monetary and other, can be left at the Navajo Donation Drive booth at the Festival, which is where you can also sign up to sponsor a child or children.

Zan Stewart American Indian artAmerican Indian humor and beauty are on display at the Montclair Art Museum this month, first with "Jaune Quick-To-See Smith: Made in America," an exhibit of 34 paintings, prints and installations by the politically active artist. A 35-year career has seen her subject matter evolve through Indian myths, McDonald's symbolism, and the funny aspects of cultural stereotyping. This show, with "American Indian Artists of the 1930s," drawn from the museum's permanent collection, will highlight the museum's commitment to Native American art Saturday through Jan. 14, Newark, NJ.

Museum of New Mexico/Museum of Indian Arts & Culture
Current and Online Exhibitions

Institute of American Indian Arts Museum: "Relations: Indigenous Dialogue," group show by artists actively seeking to break stereotypes, through Sept. 30. 108 Cathedral Place, Santa Fe. Admission and hours: (505) 983-8900.

OCT. 5-6

Virginia Indian Symposium -- Williamsburg Hosted by Virginia's Indian tribes, the "400 Years of Survival" symposium will feature nationally known Native American speakers on topics such as sovereignty, federal recognition, health care, repatriation and education.

Caddo notes - Caddo

Caddo (contracted from Kä'dohädä'cho, 'Caddo proper,' `real Caddo,' a leading tribe in the Caddo confederacy, extended by the whites to include the confederacy). A confederacy of tribes belonging to the southern group of the Caddoan linguistic family. Their own name is Hasínai, our own folk.' See Kadohadacho.

History According to tribal traditions the lower Red river of Louisiana was the early home of the Caddo, from which they spread to the northwest, and south. Several of the lakes and streams connected with this river bear Caddo names, as do some of the counties and some of the towns which cover ancient village sites. Cabeza de-Vaca and his companions in 1535-36 traversed a portion of the territory occupied by the Caddo, and De Soto's expedition encountered some of the tribes of the confederacy in 1540-41, but the people did riot become known until they were met by La Salle and his followers in 1687. At that time the Caddo villages were scattered along Red river and its tributaries in what are now Louisiana and Arkansas, and also on the banks of the Sabine, Neches, Trinity, Brazos, and Colorado rivers in east Texas. The Caddo were not the only occupants of this wide territory; other confederacies belonging to the same linguistic family also resided there. There were also fragments of still older confederacies of the same family, some of which still maintained their separate existence, while others had joined the then powerful Hasinai. These various tribes and confederacies were alternately allies and enemies of the Caddo. The native population was so divided that at no time could it successfully resist the intruding white race. At an early date the Caddo obtained horses from the Spaniards through intermediate tribes; they learned to rear these animals, and traded with them as far north as Illinois River (Shea, Cath. Ch. in Col. Days, 559, 1855). During the 18th century wars in Europe led to contention between the Spaniards and the French for the territory occupied by the Caddo. The brunt of these contentions fell upon the Indians; the trails between their villages became routes for armed forces, while the villages were transformed into garrisoned posts. The Caddo were friendly to the French and rendered valuable service, but they suffered greatly from contact with the white race. Tribal wars were fomented, villages were abandoned, new diseases spread havoc among the people, and by the close of the century the welcoming attitude of the Indians daring its early years had changed to one of defense and distrust. Several tribes were practically extinct, others seriously reduced in numbers, and a once thrifty and numerous people had become demoralized and were more or less wanderers in their native land. Franciscan missions had been established among some of the tribes early in the century, those designed for the Caddo, or Asinais, as they were called by the Spaniards, being Purísima Concepción de los Asinais and (for the Hainai) San Francisco de los Tejas (q. v. ). The segregation policy of the missionaries tended to weaken tribal relations and unfitted the people to cope with the new difficulties which confronted them. These missions were transferred to the Rio San Antonio in 1731. With the acquisition of Louisiana by the United States immigration increased and the Caddo were pushed from their old haunts. Under their first treaty, in 1835, they ceded all their land and agreed to move at their own expense beyond the boundaries of the United States, never to return and settle as a tribe. The tribes living in Louisiana, being tints forced to leave their old home, moved southwest toward their kindred living in Texas. At that time the people of Texas were contending for independence, and no tribe could live at peace with both opposing forces. Public opinion was divided as to the treatment of the Indians; one party demanded a policy of extermination, the other advocated conciliatory methods. In 1843 the governor of the Republic of Texas sent a commission to the tribes of its north part to fix a line between them and the white settlers and to establish three trading posts; but, as the land laws of the republic did not recognize the Indian's right of occupancy, there was no power which could prevent a settler from taking land that had been cultivated by an Indian. This condition led to continual difficulties, and these did not diminish after the annexation of Texas to the United States, as Texas retained control and jurisdiction over all its public domain. Much suffering ensued; the fields of peaceable Indians were taken and the natives were hunted down. The more warlike tribes made reprisals, and bitter feelings were engendered. Immigration increased, and the inroads on the buffalo herds by the newcomers made scarce the food of the Indians. Appeals were sent to the Federal Government, and in 1855 a tract near Brazos river was secured and a number of Caddo and other Indians were induced to colonize under the supervision of Agent Robert S. Neighbours. The Indians built houses, tilled fields, raised cattle, sent their children to school-lived quiet and orderly lives. The Comanche to the west continued to raid upon the settlers, some of whom turned indiscriminately upon all Indians. The Caddo were the chief sufferers, although they helped the state troops to bring the raiders to justice. In 1859 a company of white settlers fixed a date for the massacre of all the reservation Indians. The Federal Government was again appealed to, and through the strenuous efforts of Neighbours the Caddo made a forced march for 15 days in the heat of July; men, women, and children, with the loss of more than half of their stock and possessions, reached safely the banks of Washita river in Oklahoma, where a reservation was set apart for them. Neighbours, their friend and agent, was killed shortly afterward as a penalty for his unswerving friendship to the Indians (Ind. Aff. Rep. 18.59, 333, 1860). During the civil war the Caddo remained loyal to the government, taking refuge in Kansas, while sonic went even as far west as Colorado. In 1872 the boundaries of their reservation were defined, and in 1902 every man, woman, and child received an allotment of land under the provisions of the severalty act of 1887, by which they because citizens of the United States and subject to the laws of Oklahoma. In 1904 they numbered 535. Missions were started by the Baptists soon after the reservation was established, and are still maintained. Thomas C. Battey, a Quaker, performed missionary work among them in 1872. The Episcopalians opened a mission in 1881, the Roman Catholics in 1894.

Handbook of American Indians (1906) ~ Frederick W. Hodge

"http://groups.msn.com/KeeperofStories/
Reprinted from this site by permission

Camp of the Ghosts – Blackfoot

There was once a man who loved his wife dearly. After they had been married for a time they had a little boy. Some time after that the woman grew sick and did not get well. She was sick for a long time. The young man loved his wife so much that he did not wish to take a second woman. The woman grew worse and worse. Doctoring did not seem to do her any good. At last she died.

For a few days after this, the man used to take his baby on his back and travel out away from the camp, walking over the hills, crying and mourning. He felt badly, and he did not know what to do.

After a time he said to the little child, "My little boy, you will have to go and live with your grandmother. I shall go away and try to find your mother and bring her back."

He took the baby to his mother's lodge and asked her to take care of it and left it with her. Then he started away, not knowing where he was going nor what he should do.

When he left the camp, he traveled toward the Sand Hills. On the fourth night of his journeying he had a dream. He dreamed that he went into a little lodge in which was an old woman. This old woman said to him, "Why are you here, my son?"

The young man replied, "I am mourning day and night, crying all the while. My little son, who is the only one left me, also mourns."

"Well," asked the old woman, "for whom are you mourning?"

The young man answered, "I am mourning for my wife. She died some time ago. I am looking for her."

"Oh, I saw her," said the old woman; "she passed this way. I myself have no great power to help you, but over by that far butte beyond, lives another old woman. Go to her and she will give you power to continue your journey. You could not reach the place you are seeking without help. Beyond the next butte from her lodge you will find the camp of the ghosts."

The next morning the young man awoke and went on toward the next butte. It took him a long summer's day to get there, but he found there no lodge, so he lay down and slept. Again he dreamed. In his dream he saw a little lodge, and saw an old woman come to the door and heard her call to him. He went into the lodge, and she spoke to him.

"My son, you are very unhappy. I know why you have come this way. You are looking for your wife who is now in the ghost country. It is a very hard thing for you to get there. You may not be able to get your wife back, but I have great power and I will do for you all that I can. If you act as I advise, you may succeed."

Other wise words she spoke to him, telling him what he should do; also she gave him a bundle of mysterious things which would help him on his journey.

She went on to say, "You stay here for a time and I will go over there to the ghosts' camp and try to bring back some of your relations who are there. If it is possible for me to bring them back, you may return there with them, but on the way you must shut your eyes. If you should open them and look about you, you would die. Then you would never come back. When you come to the camp you will pass by a big lodge and they will ask you, 'Where are you going and who told you to come here?' You must answer, 'My grandmother, who is standing out here with me, told me to come.' They will try to scare you; they will make fearful noises and you will see strange and terrible things, but do not be afraid."

The old woman went away, and after a time came back with one of the man's relations. He went with this relation to the ghosts' camp. When they came to the large lodge some one called out and asked the man what he was doing there, and he answered as the old woman had told him. As he passed on through the camp the ghosts tried to frighten him with many fearful sights and sounds, but he kept up a strong heart.

Presently he came to another lodge, and the man who owned it came out and spoke to him, asking where he was going. The young man said, "I am looking for my dead wife. I mourn for her so much that I cannot rest. My little boy too keeps crying for his mother. They have offered to give me other wives, but I do not want them. I want the one for whom I am searching."

The ghost said, "It is a fearful thing that you have come here; it is very likely that you will never go away. Never before has there been a person here."

The ghost asked him to come into his lodge, and he entered.

This chief ghost said to him, "You shall stay here for four nights and you shall see your wife, but you must be very careful or you will never go back. You will die here in this very place."

Then the chief ghost walked out of the lodge and shouted out for a feast, inviting the man's father-in-law and other relations who were in the camp to come and eat, saying, "Your son-in-law invites you to a feast," as if he meant that the son-in-law had died and become a ghost and arrived at the camp of the ghosts.

Now when these invited ghosts had reached the lodge they did not like to go in. They said to each other, "There is a person here"; it seemed as if they did not like the smell of a human being. The chief ghost burned sweet pine on the fire, which took away this smell, and then the ghosts came in and sat down.

The chief ghost said to them, "Now pity this son-in-law of yours. He is looking for his wife. Neither the great distance that he has come nor the fearful sights that he has seen here have weakened his heart. You can see how tender-hearted he is. He not only mourns because he has lost his wife, but he mourns because his little boy is now alone, with no mother; so pity him and give him back his wife."

The ghosts talked among themselves, and one of them said to the man, "Yes; you shall stay here for four nights, and then we will give you a medicine pipe--the Worm Pipe--and we will give you back your wife and you may return to your home."

Now, after the third night the chief ghost called together all the people, and they came, and with them came the man's wife. One of the ghosts was beating a drum, and following him was another who carried the Worm Pipe, which they gave to him.

Then the chief ghost said, "Now be very careful; tomorrow you and your wife will start on your journey homeward. Your wife will carry the medicine pipe and for four days some of your relations will go along with you. During this time you must keep your eyes shut; do not open them, or you will return here and be a ghost forever. Your wife is not now a person. But in the middle of the fourth day you will be told to look, and when you have opened your eyes you will see that your wife has become a person, and that your ghost relations have disappeared."

Before the man went away his father-in-law spoke to him and said, "When you get near home you must not go at once into the camp. Let some of your relations know that you have come, and ask them to build a sweat-house for you. Go into that sweat-house and wash your body thoroughly, leaving no part of it, however small, uncleansed. If you fail in this, you will die. There is something about the ghosts that it is difficult to remove. It can only be removed by a thorough sweat. Take care now that you do what I tell you. Do not whip your wife, nor strike her with a knife, nor hit her with fire. If you do, she will vanish before your eyes and return here."

They left the ghost country to go home, and on the fourth day the wife said to her husband, "Open your eyes." He looked about him and saw that those who had been with them had disappeared, and he found that they were standing in front of the old woman's lodge by the butte. She came out of her lodge and said to them, "Stop; give me back those mysterious medicines of mine, whose power helped you to do what you wished." The man returned them to her, and then once more became really a living person.

When they drew near to the camp the woman went on ahead and sat down on a butte. Then some curious persons came out to see who this might be. As they approached the woman called out to them, "Do not come any nearer. Go and tell my mother and my relations to put up a lodge for us a little way from the camp, and near by it build a sweat-house." When this had been done the man and his wife went in and took a thorough sweat, and then they went into the lodge and burned sweet grass and purified their clothing and the Worm Pipe. Then their relations and friends came in to see them. The man told them where he had been and how he had managed to get his wife back, and that the pipe hanging over the doorway was a medicine pipe--the Worm Pipe--presented to him by his ghost father-in-law.

That is how the people came to possess the Worm Pipe. That pipe belongs to the band of Piegans known as the Worm People.

Not long after this, once in the night, this man told his wife to do something, and when she did not begin at once he picked up a brand from the fire and raised it--not that he intended to strike her with it, but he made as if he would--when all at once she vanished and was never seen again.

Blackfoot Indians Stories
George Bird Grinnell

"http://groups.msn.com/KeeperofStories/
Reprinted from this site by permission

Articles by Amerindian Arts

Note on Zuni substance

Concept of the Sublime

Dorothy Dunn On Primitive Art
(Excerpt)Quoting Alice Corbin Henderson, Dunn states that in an Indian society, art is "possessed in common" and "totally lacking in individualistic concept." Thus, objectivity is enjoined with intentionality as personal accomplishment without a reference to the individual. This would satisfy a pedagogic sense of rationality in that in an Indian society "the surest way to make a prayer effective is to symbolize the matter prayed for" (Bandelier). If the prayer (the art of rhetoric) was effective, then it was handed down from generation to generation and its success justified its rationality.

Essay on the Zuni World View

Bibliography of the Zuni Language

Indian Ledger Art-Resources and Information

Books of Interest

Classic Hopi And Zuni Kachina Figures

MESA VERDE NATIONAL PARK: THE FIRST 100 YEARS

Fine Indian Jewelry: The Millicent Rogers Museum Collection

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

THE FOURTH WORLD
W. Tussinger has written his first novel which was released in December, 2004.
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.
To Order this book

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."
To Order this book

Literature on Native America

An Overview of Pacific Northwest Native Indian Art
Free downloadable e-book

American Indian Women's Activism in the 1960s and 1970s
by Donna Hightower Langston
Complete article

Linguists Find the Words, and Pocahontas Speaks Again
By JOHN NOBLE WILFORD

Hero, Hawk, and Open Hand, The Book
Early tribal artifacts put in spotlight at the Smithsonian National Museum of Natural History

"Communing with Bears"
By Sara Wright
Communing with Bears is the story of a joyful encounter between one woman and a black bear.

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.

Web Sites:

Native American Links Page
Indigenous Peoples Literature
Native Voice
Wisdom of the Old People
By David Whitney

National Association of Tribal Historic Preservation
Inuit film to tell story of last great shaman
My Two Beads Worth: Indigenous News Online
Northern California Indian Development Council
Native Village
Smudge Ceremony

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