Native American Art News: January 2005

Monday, January 31, 2005

Monday, Jan. 31, 2005

native american arts daily news, presented by
amerindianarts.us

Learn about Native Alaska Native culture
Tulsa Native American Times - Tulsa,OK,USA
... He was introduced to Native arts by watching his mother, a skin sewer ... School of Design in Providence, RI, the Institute of American Indian Arts in Santa ...

Local guide
Billings Gazette - Billings,MT,USA
... and Humanities Program, has provided rural communities with access to the arts. ... Several prominent Native American writers from the Crow, Cheyenne, Lakota, and ...

This once a day Google Alert is brought to you by Google.

From: "ghwelker"
Subject: Native American Recipes
Native American Recipes (Meat)
http://www.indigenouspeople.net/meat.txt
Native American Recipes (Non-Meat)
http://www.indigenouspeople.net/nonmeat.txt

From: "ghwelker"
Subject: Mohawk Creation Legends of the Iroquois (online movie clip) streaming video
Mohawk Creation Legends of the Iroquois
http://www.presenciataina.tv/CreationStory.mov

Presention by Dr. Tom Porter, sponsored by Lotus Music and Dance featuring the native traditional Areitos of the Iroquois Confederation of the Northeastern USA and Canadian frontier.

From: George Lessard
Subject: AEQ Book Review of Telling Stories the Kiowa Way

http://www.amazon.com/exec/obidos/tg/detail/-/0816522782/104-4144017-1587941?v=glance&st=*
http://www.ubcpress.ubc.ca/search/title_book.asp?BookID=3875
http://www.powells.com/cgi-bin/biblio?show=Trade%20Paper:Used:0816522782:13.50
http://search.barnesandnoble.com/booksearch/isbninquiry.asp?pwb=1&isbn=0816522782

Palmer, Gus, Jr. Telling Stories the Kiowa Way. Tucson: University of Arizona Press, 2003. 170 pp. ISBN 0816522782, $17.95.

Reviewed for the Anthropology & Education Quarterly by David Samuels University of Massachusetts

© 2004 American Anthropological Association. This review will appear on the web site www.aaanet.org/cae/aeq/br/index.htm and will be cited and indexed in the December 2004 issue (35.4) of the Anthropology & Education Quarterly. Please note that the postings to the Council for Anthropology and Education listserv are delayed due to AEQ's transition to Arizona State University. We apologize for the delay and thank you for your understanding.

The Anthropology & Education Quarterly publishes reviews of current books in the anthropology of education and related fields. The Book Review Editor identifies the books to be reviewed and solicits each review from an appropriate scholar. The Book Review Editor may also consider reviews submitted voluntarily at his or her discretion, but volunteered reviews are rare. The Book Review Editor makes the decision whether to accept the review for publication. This policy has applied and continues to apply to all book reviews, whether published on the AEQ web site or in the paper journal.

Please send your contributions for the ANKN Listserv to Alaska Native Knowledge Network .

If you have any suggestions, questions, or comments, please email Alaska Native Knowledge Network .

George Lessard-Media Specialist

From: "ghwelker" Subject: 28th Annual California Conference on American Indian Education

CALL FOR STUDENT WRITING

The 28th Annual California Conference on American Indian Education is approaching quickly and, once again, we wish to showcase the writings of American Indian students from our state in a small booklet (chapbook) available to each participant who attends the conference. We are requesting poetry, short stories, and photography from all K-12 American Indian youths who reside in California. This is the fourth year we have requested photographs. If possible we would prefer black and white photographs but will accept color. All submissions should address the conference theme "Educating Tomorrows Leaders." Photographs and writings that demonstrate the power of intergenerational education, whether formal or cultural, are especially welcome. Please inform your youths about this opportunity to have their work published and encourage them to submit their writings to:

American Indian Education Program
1919 B Street,
Marysville, CA 95901
Phone: (530) 749-6196 Fax: (530) 741-7840
email: jgraham@mjusd.k12.ca.us

Copyright will remain with the authors. Works submitted for publication will not be returned, so please send copies only. Each youth who is published will receive two free chapbooks from the Conference Planning Committee. All works should be submitted for review by Monday, March 7, 2005. Along with each submission, please include the following information:
Student Name Tribal Affiliation
Age of Student
Phone Number
Address Sponsoring organization (i.e., Title IX, IEC, or school)

We are looking forward to publishing the writings and photographs of our California Native American youths. If you have any questions, please contact James Graham at (530)749-6196.

Thank you, The 28th Annual California Conference on American Indian Education

Subject: Sundance Institute's commitment to supporting Native Cinema

From: George Lessard

The Sundance Institute's commitment to supporting Native Cinema is woven throughout the 23-year history of the Institute along with its support for the artistic vitality of American Cinema. Rooted in the recognition of a rich tradition of story telling and artistic expression by Native Peoples, the Institute established a Native Program as a means of supporting the development of Native filmmakers and the exhibition of their work. The Sundance Institute has supported nearly 45 Native writers and directors over the past 23 years, and showcased nearly 100 films by Native filmmakers. The Sundance Film Festival's Native Forum is a gathering of Indigenous filmmakers from around the world, and offers opportunities for them to share their expertise and knowledge with each other and the independent film community through workshops, panels, networking events, and special screenings.
http://festival.sundance.org/2005/?=native&107

Hero, Hawk, and Open Hand
Early tribal artifacts put in spotlight
Little-known items focus of exhibit in Chicago

CHICAGO - A translucent, larger-than-life hand with long, tapering fingers lends an air of mystery to a new exhibit of ancient and little-known tribal art at the Art Institute of Chicago.

"Hero, Hawk, and Open Hand" is scheduled to be shown at The St. Louis Art Museum from March 4 to May 30, 2005, and at the Smithsonian National Museum of Natural History from early July to late September.

Navajo artist Teddy Draper Workshops
Chinle, Arizona (Canyon DeChelly)- Seminars and workshops have limited capacity and usually require enrollment months in advance.

Workshop information for 2005

March 15-19, instructor Elmer Yazzie, "cut yucca brush" watercolor technique.

May 16-20, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.

June 7-11, Indian Jewelry Basics (class limited to 4 students).

June 7-11, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.

Contact Teddy Draper at
dechelly2000@yahoo.com

Web Sites:
Native American Links Page
Indigenous Peoples Literature
Wisdom of the Old People
Native American Summer Camp Info
Native Village(117K)

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].

Indian band seeks to regain its birthright
By David Whitney

Wintu Indians
At War Against Dam, Tribe Turns to Old Ways
Petition in Support of the Winnemem Wintu Tribe

Coyote's Eyes - Pima

When Coyote was traveling about one day, he saw a small bird. The bird was hopping about contentedly and Coyote thought, "What a beautiful bird. It moves about so gracefully." He drew nearer to the bird and asked, "What beautiful things are you working with?" but the bird could not understand Coyote. After a while the bird took out his two eyes and threw them straight up into the air, like two stones. It looked upward but had no eyes. Then the bird said, "Come, my eyes. Come quickly, down into my head." The eyes fell down into the bird's head, just where they belonged, but were much brighter than before. Coyote thought he could brighten his eyes. He asked the bird to take out his eyes. The bird took out Coyote's eyes, held them for a moment in his hands, and threw them straight up into the air. Coyote looked up and called, "Come back, my eyes. Come quickly." They at once fell back into his head and were much brighter than before. Coyote wanted to try it again, but the bird did not wish to. But Coyote persisted. Then the bird said, "Why should I work for you, Coyote? No, I will work no more for you." But Coyote still persisted, and the bird took out his eyes and threw them up. Coyote cried, "Come, my eyes, come back to me." But his eyes continued to rise into the air, and the bird began to go away. Coyote began to weep. But the bird was annoyed, and called back, "Go away now. I am tired of you. Go away and get other eyes." But Coyote refused to go and entreated the bird to find eyes for him. At last the bird gathered gum from a pinon tree and rolled it between his hands and put it in Coyote's eye holes, so that he could see. But his eyes had been black and very bright. His new eyes were yellow. "Now," said the bird, it "go away. You cannot stay here any longer."

Myths and Legends of California and the Old Southwest Compiled and Edited by Katharine Berry Judson, 1912

From Blue Panther Keeper of Stories

http://groups.msn.com/KeeperofStories
http://www.smartgroups.com/groups/keeper_of_stories_3

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Sunday, January 30, 2005

Sunday, Jan. 30, 2005

native american arts daily news, presented by
amerindianarts.us

Detail from 'The Rooster' at Macy's Romare Bearden exhibit
New York Daily News - New York,NY,USA
... Take a tip from Jon Young, the Arts and Programs education coordinator. ... One Tribe Many Nations, a Black Native American community representing the Seminole ...

Arts smarts: Little-used Oregon Cultural Trust tax credit is gift ...
The Register-Guard - Eugene,Oregon,USA
... Nine recognized Native American tribal groups also receive about $3,000 each from that fund. Three statewide organizations - the Oregon Arts Commission, Oregon ...

Jazzfest rebounds with packed lineup
Times Picayune - New Orleans,LA,USA
... in California, owns the popular Coachella Valley Music & Arts Festival in ... Elements of the Native American village that previously occupied the field near the ...

This once a day Google Alert is brought to you by Google.

Date: Fri, 28 Jan 2005 04:22:12 -0000 From: "cuziswuzz"
Subject: Indigenous People's Images in Sports

Hello, I will be creating a power point presentation for my undergraduate ethnic studies class that will provide a visual awareness of the blatant discrimination of Indigenous People's Images in Sports; i.e. mascots. If anyone would like me to send them a copy of this, please email me at tstrickl@calpoly.edu and I'd be happy to send it - or if anyone has any pictures/information that would be helpful in creating it I'd appreciate that too.

From: "ghwelker"
Subject: Mohawk Creation Legends of the Iroquois (online movie clip) streaming video
Mohawk Creation Legends of the Iroquois
http://www.presenciataina.tv/CreationStory.mov

Presention by Dr. Tom Porter, sponsored by Lotus Music and Dance featuring the native traditional Areitos of the Iroquois Confederation of the Northeastern USA and Canadian frontier.

From: George Lessard
Subject: AEQ Book Review of Telling Stories the Kiowa Way

Palmer, Gus, Jr. Telling Stories the Kiowa Way. Tucson: University of Arizona Press, 2003. 170 pp. ISBN 0816522782, $17.95.

Reviewed for the Anthropology & Education Quarterly by David Samuels University of Massachusetts

Please send your contributions for the ANKN Listserv to Alaska Native Knowledge Network .

If you have any suggestions, questions, or comments, please email Alaska Native Knowledge Network .

George Lessard-Media Specialist

From: "ghwelker" Subject: 28th Annual California Conference on American Indian Education

CALL FOR STUDENT WRITING

American Indian Education Program
1919 B Street,
Marysville, CA 95901
Phone: (530) 749-6196 Fax: (530) 741-7840
email: jgraham@mjusd.k12.ca.us

We are looking forward to publishing the writings and photographs of our California Native American youths. If you have any questions, please contact James Graham at (530)749-6196.

Thank you, The 28th Annual California Conference on American Indian Education

Subject: Sundance Institute's commitment to supporting Native Cinema

From: George Lessard

Subject: Tlingit Whale House Series

Date: Mon, 3 Jan 2005 17:02:28 -0700 From: George Lessard

Nine years ago, brilliantly carved Tlingit artifacts linking the Chilkat people with their ancestors were sold and removed from the village of Klukwan. Since then, families, neighbors and lawyers have fought bitterly over ownership. No one sees them now.

By Marilee Enge

Whale House Series

Hero, Hawk, and Open Hand
Early tribal artifacts put in spotlight
Little-known items focus of exhibit in Chicago

CHICAGO - A translucent, larger-than-life hand with long, tapering fingers lends an air of mystery to a new exhibit of ancient and little-known tribal art at the Art Institute of Chicago.

Navajo artist Teddy Draper Workshops
Chinle, Arizona (Canyon DeChelly)- Seminars and workshops have limited capacity and usually require enrollment months in advance.

Workshop information for 2005

March 15-19, instructor Elmer Yazzie, "cut yucca brush" watercolor technique.

May 16-20, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.

June 7-11, Indian Jewelry Basics (class limited to 4 students).

June 7-11, instructor Teddy Draper, Jr., pastel techniques, insights into art, culture, and connecting to nature.

Contact Teddy Draper at
dechelly2000@yahoo.com

Web Sites:
Native American Links Page
Indigenous Peoples Literature
Wisdom of the Old People
Native American Summer Camp Info
Native Village(117K)

Essay on the Zuni World View
Excerpt (Complete article is available in PDF)

Indian band seeks to regain its birthright
By David Whitney

Wintu Indians
At War Against Dam, Tribe Turns to Old Ways
Petition in Support of the Winnemem Wintu Tribe

Coyote-Chinook

Coyote was coming. He came to Gôt'a't. There he met a heavy surf. He was afraid that he might be drifted away and went up to the spruce trees. He stayed there a long time. Then he took some sand and threw it upon that surf: "This shall be a prairie and no surf. The future generations shall walk on this prairie." Thus Clatsop became a prairie. The surf became a prairie.

At Niâ'xaqcê a creek originated. He went and built a house at Niâ'xaqcê. He went out and stayed at the month of Niâ'xaqcê. Then he speared two silver-side salmon, a steel-head salmon, and a fall salmon. Then he threw the salmon and the fall salmon away, saying: "This creek is too small. I do not like to see here salmon and fall salmon. It shall be a bad omen when a fall salmon is killed here; somebody shall die; also when a salmon is killed. When a female salmon or fall salmon is killed a woman shall die; when a male is killed a man shall die." Now he carried only the silver-side salmon to his house. When he arrived there he cut it at once, steamed it and ate it. On the next day he took his harpoon and went again to the mouth of Niâ'xaqcê. He did not see anything, and the flood tide set in. He went home. On the next day he went again and did not see anything. Then he became angry and went home. He defecated and said to his excrements: "Why have these silver-side salmon disappeared?" "Oh, you with your bandy legs, you have no sense. When the first silver-side salmon is killed it must not be cut. It must be split along its back and roasted. It must not be steamed. Only when they go up river then they may be steamed." Coyote went home. On the next day he went again and speared three. He went home and made three spits. He roasted each salmon on a spit. He had three salmon and three spits. On the next day he went again and stood at the month of the creek. He did not see anything until the flood tide set in. Then he became angry and went home. He defecated. He spoke and asked his excrements: "Why have these silver-side salmon disappeared?" His excrements said to him: "I told you, you with your bandy legs, when the first silver-side salmon are killed spits must be made, one for the head, one for the back, one for the roe, one for the body. The gills must be burnt." "Yes," said Coyote. On the next day he went again. He killed again three silver-side salmon. When he arrived at home he cut them all and made many spits. He roasted them all separately. The spits of the breast, body, head, back, and roe were at separate places. Coyote, roasted them. On the next morning he went again. He speared ten silver-side salmon. Coyote, was very glad. He came home and split part of the fish. The other part he left and went to sleep. On the next morning he roasted the rest. Then he went again and stood at the mouth of the river. He did not see anything before the flood tide set in. He went home. On the next morning he went again, but again he did not see anything. He went home angry. He defecated and asked his excrements: "Why have these silver-side salmon disappeared?" His excrements scolded him: "When the first silver-side salmon are killed, they are not left raw. All must be roasted. When many are caught, they must all be roasted before you go to sleep." On the next morning Coyote went and stood at the mouth of the river. He speared ten. Then he made many double spits, and remained awake until all were roasted that he had caught. Now he had learned all that is forbidden in regard to silver-side salmon when they arrive first at Niâ'xaqcê. He remained there and said: "The Indians shall always do as I had to do. If a man who prepares corpses eats a silver-side salmon, they shall disappear at once. If a murderer eats silver-side salmon, they shall at once disappear. They shall also disappear when a girl who has just reached maturity or when a menstruating woman eats them. Even I got tired."

Now he came this way. At some distance he met a number of women who were digging roots. He asked them: "What are you doing?" "We are digging gamass." "How can you dig gamass at Clatsop? You shall dig [a root, species?] and thistle [?] roots in this country. No gamass will be dug here." Now they gathered [a root, species?] and thistle [?] roots. He left these women and spoiled that land. He transformed the gamass into small onions.

Then he came to Clatsop. It was the spring of the year. Then he met his younger brother the snake. He said to him: "Let us make nets." The snake replied: "As you wish." Now they bought material for twine, and paid the frog and the newt to spin it. Now Coyote cleaned all the material for twine while the snake was crawling about. Then the frog and the newt spun it. Then Coyote said to his younger brother: "Clean it, clean it. You crawl about all day." Thus he spoke to the snake. Coyote continued: "You shall make one side of the net, I make the other." Coyote finished his twine and said to the snake: "Quick! quick! you let me wait. Make your net." The snake replied: "You let me wait." Thus he spoke to Coyote. Now, Coyote made his net. He finished it all. The two women made the ropes, Coyote made the net buoys; while the snake crawled about. Coyote said: "Make your net buoys; you let me wait." Thus he said to the snake. The snake replied: "Make haste! you let me wait." Coyote finished his net buoys. Then he went to look for stones, and the snake accompanied him. They went for stones to Tongue point. The snake crawled about among the stones, while Coyote carried them down. They went home. After they reached home Coyote went to gather spruce roots. The snake accompanied him. Coyote dug, up the ground and the snake crawled about at the same place. They went home. Coyote split the spruce roots. "Go on; work," he spoke to the snake; "you let me wait." The snake replied: "Quick, quick; work! you let me wait." Now Coyote tied his net to the buoys and laid it down flat on a large mat. Then he tied it to the buoys. The snake crawled about at the same place. Coyote finished his net and hung it up outside. Early the next morning he stepped out of the house, and there hung already the net of the snake. "Oh, brother," he said, "you got the better of me." Coyote was ashamed. The snake had won over him. Coyote said: "When a person makes a net, he shall get tired before he finishes it. It would not be well if he would not get tired." The snake said to him: "I told you that you would let me wait."

It got day. Then they went to catch salmon in their net. They laid the net and caught two in it. Coyote jumped over the net. Now they intended to catch more salmon, but the flood-tide set in. They had caught only two before the flood-tide set in. Now they went home. Coyote said that he was hungry, and he split the salmon at once. They roasted them. When they were done they ate. The frog and the newt were their cousins. The next morning they went fishing with their net. The newt looked after the rope, the snake stood at the upper end of the net, Coyote at the lower end. They intended to catch salmon, but they did not get anything until the flood-tide set in. They went home. Coyote was angry. He defecated and spoke to his excrements: "You are a liar." They said to him: "You with your bandy- legs. When people kill a salmon they do not jump over the net. You must not step over your net. When the first salmon are killed, they are not cut until the afternoon." "Oh," said Coyote, "You told me enough." On the next morning they went fishing. When they had killed a salmon they did not jump over the net. They laid their net twice. Enough salmon were in the net. Then he ordered the newt: "Bail out the canoe, it is full of water." She bailed it out. Then they intended to fish again, but the flood-tide set in. They went home and put down what they had caught in the house. In the afternoon Coyote split the salmon. He split them in the same way as the silver-side salmon. He placed the head, the back, the body, and the roe in separate places and on separate double spits. They were done. The next morning they went fishing. They did not kill anything. Coyote became angry and defecated. He said to his excrements: "Tell me, why have these salmon disappeared?" His excrements scolded him: "Do you think their taboo is the same as that of the silver-side salmon? It is different. When you go fishing salmon and they go into your net., you may lay it three times. No more salmon will go into it. It is enough then. Never bail out your canoe. When you come home and cut the salmon, you must split it at the sides and roast belly and back on separate double spits. Then put four sticks vertically into the ground [so that they form a square] and lay two horizontal sticks across them. On top of this frame place the back with the head and the tail attached to it." He said to his excrements: "You told me enough." On the next morning they went fishing and killed three salmon. They did not bail out their canoe. Then he said to the newt: "Fetch a stick from the woods. We will make a club." She went and brought a stick. Then they laid their net again. Again a salmon was in it and he killed it with his club. They intended to continue fishing, but the flood-tide set in. They killed four only. They put down their salmon. In the afternoon Coyote cut them and put four sticks into the ground. Now he did as his excrements had told him. When they were done he broke the backbone at once. On the next morning they went fishing. They did not kill anything before the flood-tide set in. They went home. Coyote was angry and defecated. "Why have these salmon disappeared?" he asked his excrements. "I told you," they said to Coyote; "do you think their taboo is the same as that of the silver-side salmon? It is different. When you kill a salmon you must never strike it with a stick. When they may be boiled, then you may strike them with a stick. When it is almost autumn you may strike them with a stick. Do not break a salmon's backbone when they just begin to come. When you have killed a salmon take sand, strew it on its eye, and press it with your fist. Do not club it." Coyote said: "You have told me enough." On the next morning they went fishing. Salmon went into the net; three went into the net immediately. He strewed sand on each and pressed each. He killed many salmon. They went home and roasted them. When they were done he distributed them among the people of the town above Clatsop. Now they dried them. On the next morning they went fishing. They tried to fish but did not catch anything before the flood-tide set in. They went home. Coyote was angry. He defecated: "Why have these salmon disappeared?" "I told you. you lean one, with your bandy-legs. There are many taboos relating to the salmon. When you have killed many salmon you must never carry them outside the house. You must roast and eat them at the same place. When part is left they must stay it the same place. When you want to dry them you must do so when the flood-tide sets in on the day after you have caught them." He said to them: "You have told me enough." On the next morning they went fishing again. They killed many salmon. They roasted them all. When they were done he invited the people. The newt was sent out. They came to eat in Coyote's house. They finished eating. Then they left there what they had not eaten. Now it was low water in the morning. They went out early to lay their net, but they did not catch anything. They fished until the flood-tide set in. They did not kill anything. They were unsuccessful. Twice they tried to go fishing early in the morning, but they were unsuccessful; they did not catch anything. Coyote defecated and said to his excrements: "Why have the salmon disappeared?" Coyote received the answer: "I told you, you lean one, that the salmon has many taboos. When you go fishing and it is ebb-tide early in the morning, you must not lay your net before sunrise. The salmon must not be carried outside until a crow takes one and carries it outside. Then it must be distributed raw. No fire must be made until daylight; the breast must not be eaten before the next day. When salmon are roasted at a tire and they are done, water must be poured into the fire." He said to his excrements: "You have told me enough. The Indians shall always do this way. Thus shall be the taboos for all generations of Indians. Even I got tired."

Thus spoke Coyote about the taboos of Clatsop. He said to his cousins: "We will move to the other side." The newt made herself ready. Then the snake looked at the frog, who was growling. The snake reached her, struck, and killed her.

Now they arrived here on this side. They went fishing and killed salmon. He did the same way as in Clatsop. He strewed sand on the eye of that salmon. He pressed its eye. Then they intended to fish again, but they did not kill anything. They went home. On the following morning they went again fishing, but they did not kill anything On the next morning they went fishing again, but they did not kill anything. Coyote scolded. He defecated: "Why have these salmon disappeared?" "Oh, you foolish Coyote. When you kill a salmon you must kick it. Do you think it is the same here as at Clatsop?" "Oh, said Coyote. On the next morning they went fishing again. They laid their net and caught two salmon. They laid their net again and caught three salmon. He threw one ashore. It fell down head first so that the mouth struck the sand. They tried to lay their net again but they did not kill anything. They tried to fish until the flood tide set in. They had not killed anything. They had caught five only. They went home. In the evening Coyote cut the salmon and roasted them. They were done. The following morning they went fishing, but did not kill anything. Coyote scolded. He defecated: "Why have these salmon disappeared?" "Oh, you foolish Coyote. Do you think it is the same here as at Clatsop? Do not throw salmon ashore so that the head is downward. It is taboo. When you kill a salmon go and pick salmonberries. When you have caught many salmon put salmonberries into the mouth of each." "Oh, you have told me enough," he said to his excrements. The next morning they again went fishing. They killed many salmon. He sent the newt to pick salmonberries. The newt brought salmonberries. Now they put those berries into the mouths of those salmon. It got day and they went fishing again. They met fishermen on the water. A short distance down river they laid their net. They laid it several times and went up the river a short distance. They passed the canoes of those fishermen. They laid their net and intended to fish, but they did not kill anything. They were unsuccessful. They went home. Coyote scolded. He defecated: "Why have these salmon disappeared?" "You lean one! When yon kill a salmon, and you have laid your net at one place and you kill one more, you must lay your net at the same place. You must not pass a canoe with fishermen in it. It is taboo." "Yes," said Coyote. On the next day they went again fishing. Coyote said: "Even I got tired. The Indians shall always do in the same manner. Murderers, those who prepare corpses, girls who are just mature, menstruating women, widows and widowers shall not eat salmon. Thus shall be the taboos for all generations of people."

Chinook Texts by Franz Boas. [1894] (U.S. Bureau of American Ethnology Bulletin, no 20.)

Submitted by Wolf Walker

From Blue Panther Keeper of Stories

http://groups.msn.com/KeeperofStories
http://www.smartgroups.com/groups/keeper_of_stories_3

Comments: Post a Comment

0 comments

Saturday, January 29, 2005

Sat., Jan. 29, 2005

native american arts daily news, presented by
amerindianarts.us

Out & About
Press-Enterprise (subscription) - Riverside,CA,USA
... FENDER MUSEUM OF MUSIC AND THE ARTS, "The 50th Anniversary of the ... MUSEUM, "Death Valley is Alive" ; exhibits on natural, local and Native American history, 9 am ...

Shiawassee program looks at endangered species
The Saginaw News - Saginaw,MI,USA
... 22, at the Midland Center for the Arts, Eastman at West St. ... The Ziibiwing Center, a Native American museum and cultural center located at 6650 E. Broadway in ...

Professor's novel chosen to help build community
Wesleyan Argus - Middletown,CT,USA
... "The National Endowment of the Arts (NEA) did ... this year has a multicultural theme and will feature literature by African-American, Native-American, Latino, and ...