Zonnie Gorman to Speak in November

Native American arts daily news, presented by
amerindianarts.us

Zonnie Gorman to Speak in November

Erosion of the El Morro Petroglyphs

University of New Mexico- American Indian Student Day

Maryland Governor appoints Native Americans to Indian Affairs Panel

Upcoming American Indian Art and Artifact Show

Telluride Museum Unearthed Lecture Series Begins- Utes of the Valley

Carrie Wilson- Woman of American Indian heritage

Ancient remains causing problems in Brentwood

American Indian Advocates John Echohawk And Billy Frank Jr. To Be Honored

Third Annual American Indian Symposium

NASP-an invaluable resource for any Native American UIC student

Reservation Business magazine aims at Indian start-ups

Many English terms come from American Indian terms

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The National Park Service will present a fine art exhibit featuring watercolor, charcoal and pencil drawings by Sam S. Banagas at the Satwiwa Native American Indian Culture Center weekends only from 9 a.m. to 5 p.m. through Sun., Oct. 29. The program is free to the public. The center is at Rancho Sierra Vista/Satwiwa, Newbury Park.

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FRIDAY, NOV. 10

Sherman Alexie – Native American author and speaker presents Without Reservations: An Urban Indian’s Comic, Poetic & Highly Irreverent Look at the World, at Fort Lewis Community College. Call 970/247-7657 for more info.

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Chris Eyre: Award-winning filmmaker and UA alum Chris Eyre will be at UA on Friday, Nov. 17. Eyre, a Cheyenne-Arapaho filmmaker (Smoke Signals, Edge of America), will participate in a discussion on his career as a groundbreaking Native American filmmaker with Patrick Roddy, producer-in-residence at UA's Department of Media Arts. The free event starts at 5:30 p.m., at the Center for Creative Photography auditorium.

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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.

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MONTCLAIR, NJ.- The Montclair Art Museum presents Jaune Quick-to See-Smith: Made in America, on view through January 15, 2007 at its Judy and Josh Weston Exhibition Gallery. Jaune Quick-to-See Smith uses humor and satire to examine myths, stereotypes, and the paradox of American Indian life in contrast to the consumerism of American society.

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Smithsonian's National Museum of the American Indian Celebrates American Indian and Alaska Native Heritage Month

Contact: Amy Drapeau, 202-633-6614 or drapeaua@si.edu; Leonda Levchuk, 202-633-6613 or levchukl@si.edu, both of the Smithsonian Institution; Public only: 202-633-1000

WASHINGTON, Oct. 10 /U.S. Newswire/ -- To celebrate American Indian and Alaska Native Heritage Month in November, the Smithsonian's National Museum of the American Indian in Washington, D.C., will host a variety of free public programs.

Panel Discussion: On Friday, Nov. 3, at 7 p.m. in the Rasmuson Theater, a panel discussion will be held on "Indigenous Archaeology: Respecting Objects, History and Place."

Dance Performance: The Lepquinm Gumilgit Gogoadim (Our Own Dance in Our Hearts) Dance Group from Alaska, will present heritage songs and dances from the Tsimshian culture Friday, Nov. 3 through Sunday, Nov. 5, at 10:30 a.m. and noon in the Rasmuson Theater.

Storytelling: Hope and Company, led by Ishmael Hope (Inupiaq/Tlingit) and storytellers, will share stories about Alaska Native heritage Tuesday, Nov. 7 through Thursday, Nov. 9 and Saturday, Nov. 11 and Sunday, Nov. 12, at 2 and 3:30 p.m. in the Rasmuson Theater.

Art Demonstration: David Boxley (Tsimshian) will demonstrate the art of wood carving from Friday, Nov. 10 through Sunday, Nov. 12 at 11 a.m., 1 and 3 p.m. in the Potomac Atrium.

Family Day: A Family Day program on "North Pacific Coast Weaving Traditions" will take place Saturday, Nov. 11, from 10:30 a.m. to 3 p.m. in the Education Workshop on the third level. Tlingit weaver Lorene Boxley will talk about Tlingit women's weaving and participants will have an opportunity to create their own mat or basket to take home.

Performance: Tobias Vanderhoop (Aquinnah Wampanoag) will present "A Wampanoag Thanksgiving" Tuesday, Nov. 14 through Thursday, Nov. 16, at 10:30 a.m., 1 and 3 p.m. in the Rasmuson Theater. Through story, song, drumming and dance, visitors will learn how Wampanoags traditionally offered thanks before contact with non- Natives.

Film: "Stolen Spirits of Haida Gwaii" will be screened in the Rasmuson Theater Friday, Nov. 24, at 7 p.m. and Saturday, Nov. 25, at 1:30 p.m.

All programs are subject to change, for a complete schedule of public programs, visit http://www.AmericanIndian.si.edu .

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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."

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

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Zuni Ontology-Plurality and Substance

The term "substance" in Western metaphysics is commonly used to indicate the permanence of a substratum, whether extended or non-extended, which underlies and constitutes reality. Its extension is manifest in the appearances of the physical world, and its non-extension may refer to its coming to be and passing out of existence, i.e. the concept of change. Other terms which may be intimated in a discussion of substance may include but not be limited to "matter", "time", "space", "being", "cause and effect", etc. This synopsis of substance may seem to be overly generalized (actually, it is), but is intended here simply to illustrate a dichotomy in Western thought which is not intrinsically appropriate to the study of the Native Americans, except perhaps by contrast, and more particularly to the study of Native American languages, which have no means of expressing the distinction between, for lack of better terms, "spiritual" and "non-spiritual" matter

In the Zuni language, the noun /a means "stone" or "rock" (the "/" represents a glottal stop). As a transitive verb, /a refers to "being depressions in rocks", but as Newman noted, /a belongs to a class of verbs "which are statics referring to the existence of an entity or quality" and "English translation fails to demonstrate convincingly that a verb of this type is transitive". Thus, "being depressions in rocks" could be translated as "a depression is", or "there is a depression", or "it has a depression". This may predispose one to interpret an apparent confusion of the substantive and predicative (Cushing noted this in Zuni Fetishes). As an intransitive verb the meaning of /a is a demonstrative "be prone", or "be laying", indicating location, and belongs to the same class of verbs denoting static entities where the direct object of the verb becomes indefinitized.

The term /a has also been translated as "stone" when it appears as a prefix in the transitive verb -po/ya, a term which means "to cover". In Zuni Ceremonialism Bunzel translates /a -po/yanne as "stone cover" (meaning "sky"), a term which Newman translates as simply "sky". The suffix -nne means singularity.

This same term was translated by Cushing as a verb meaning "all covering" in reference to Apoyan Tatcu, which means "Father Sky". Cushing's intention was "all-covering Father". This later use is in accord with the presence of /a in the form of the inflectional prefix /a.w-, a verbal pronominal prefix for a plural absolutive, where .w- is dropped when appearing before a consonant. This use of inflection is also correct in referring to nominal particles indicating kinship terms, names of animals, demonstratives, numbers, and indefinites, and the presense of /a in this use is that of a word, not a syllable. /A -po/yanne would not be a particle, whereas /a -po/yan tatcu would be.

However, this use of inflection in a particle is in contrast to the translation of such particles as A pila shiwani, which means "bow priests". The correct inflection of pi/la is pi/la we/, but in the compound of the particle the inflection is denoted by the prefix /a which is a word meaning plurality of an indefinite number. As Miner notes, this is a rare use and the inflection is generally affixed to the head term, as in tehli-ya-ka /a-shiwani (night priests), or tehli-ya-ka /a-tatcu (night father, notice the convergence of plurality and singularity, i.e. there is but one night father and he exhausts a class).

One might interpret Bunzel's translation as being influenced by her considerable contact with Zuni folklore, and Cushing's translation due to his membership with the /A -pi/la shiwani and considerable knowledge of Zuni mythology. Bunzel had criticized Cushing's translations as "metaphysical glossing", but the accuracy of that claim in regard to /A pi/la shiwani remains unseen. It should be noted that Bunzel's translation of /a te-ona in Zuni Ceremonialism as "beings" is tantamount to translating it as "all (/a) those whom are (ona) terrestrial (te)", and was intended to exhaust the class, just as Cushing's translation of /A po/yan Tatcu was intended to exhaust the class (there can be only one father sky). It should also be noted that Cushing may have confounded (or compounded) his usage of the plural absolutive with the separate, derivational use of /a which pluralizes particles referring to persons (/a hoi).

In conclusion, the common usage and multi-referentiality of the word /a lends ambiquity to the interpretation of many words and may possibly represent preconceptions which semantically transcend any dichotomy of spiritual and non-spiritual matter.

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Clover Grasses, Grass Seeds, And Edible Roots – Miwok

Green clover and grasses were eaten raw; the Indian simply grazing on the meadows as would a horse. Dried grass seeds were gathered by shaking them from their stems into baskets and made into mush or soup. The bulbous root of the brodiæa, a lily-like plant that abounds in the meadows and along the streams, was also used extensively as a food, being prepared and eaten much in the same manner as the boiled domestic onion of today. The Lore and the Lure of the Yosemite: The Indians, Their Customs, Legends and Beliefs, and the Story of Yosemite; by Herbert Earl Wilson; San Francisco; A. M. Robertson [1922] and is now in the public domain.[ Miwok]

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

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Cloud Catcher and the Moon Woman - Ojibwa

http://www.realduesouth.net/WolfsRetreat/Ojibwa.htm Here is the myth of Endymion and Diana, as told on the shores of Saginaw Bay, in Michigan, by Indians who never heard of Greeks. Cloud Catcher, a handsome youth of the Ojibways, offended his family by refusing to fast during the ceremony of his coming of age, and was put out of the paternal wigwam. It was so fine a night that the sky served him as well as a roof, and he had a boy's confidence in his ability to make a living, and something of fame and fortune, maybe. He dropped upon a tuft of moss to plan for his future, and drowsily noted the rising of the moon in which he seemed to see a face. On awakening he found that it was not day, yet the darkness was half dispelled by light that rayed from a figure near him--the form of a lovely woman. "Cloud Catcher, I have come for you," she said. And as she turned away he felt impelled to rise and follow. But, instead of walking, she began to move into the air with the flight of an eagle, and, endowed with a new power, he too ascended beside her. The earth was dim and vast below, stars blazed as they drew near them, yet the radiance of the woman seemed to dull their glory. Presently they passed through a gate of clouds and stood on a beautiful plain, with crystal ponds and brooks watering noble trees and leagues of flowery meadow; birds of brightest colors darted here and there, singing like flutes; the very stones were agate, jasper and chalcedony. An immense lodge stood on the plain, and within were embroideries and ornaments, couches of rich furs, pipes and arms cut from jasper and tipped with silver. While the young man was gazing around him with delight, the brother of his guide appeared and reproved her, advising her to send the young man back to earth at once, but, she flatly refused to do so, he gave a pipe and bow and arrows to Cloud Catcher, as a token of his consent to their marriage, and wished them happiness, which, in fact, they had. This brother, who was commanding, tall, and so dazzling in his gold and silver ornaments that one could hardly look upon him, was abroad all day, while his sister was absent for a part of the night. He permitted Cloud Catcher to go with him on one of his daily walks, and as they crossed the lovely Sky Land they glanced down through open valley bottoms on the green earth below. The rapid pace they struck gave to Cloud Catcher an appetite and he asked if there were no game. "Patience," counseled his companion. On arriving at a spot where a large hole had been broken through the sky they reclined on mats, and the tall man loosing one of his silver ornaments flung it into a group of children playing before a lodge. On of the little ones fell and was carried within, amid lamentations. Then the villagers left their sports and labors and looked up at the sky. The tall man cried, in a voice of thunder, "Offer a sacrifice and the child shall be well again." A white dog was killed, roasted, and in a twinkling it shot up the feet of Cloud Catcher, who, being empty, attacked it voraciously. Many such walks and feasts came after, and the sights of earth and taste of meat filled the mortal with longing to see his people again. He told his wife that he wanted to go back. She consented, after a time, saying, "Since you are better pleased with the cares, the ills, the labor, and the poverty of the world than with the comfort and abundance of Sky Land, you may return; but remember you are still my husband, and beware how you venture to take an earthly maiden for a wife. "She arose lightly, clasped Cloud Catcher by the wrist, and began to move with him through the air. The motion lulled him and he fell asleep, waking at the door of his father's lodge. His relatives gathered and gave him welcome, and he learned that he had been in the sky for a year. He took the privations of a hunter's and warrior's life less kindly than he though to, and after a time he enlivened its monotony by taking to wife a bright-eyed girl of his tribe. In four days she was dead. The lesson was unheeded and he married again. Shortly after, he stepped from his lodge one evening and never came back. The woods were filled with a strange radiance on that night, and it is asserted that Cloud Catcher was taken back to the lodge of the Sun and Moon, and is now content to live in heaven.

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

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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

Navajo Spaceships

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

To subscribe to Native Village weekly email reminders, please send your email address to:
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New group: (my photo album location)
http://spaces.msn.com/members/NativeRadio4all/

Transcending Time- Contemporary Native American Art

Native American arts daily news, presented by
amerindianarts.us

Contemporary Native American Art Transcends Time

Denied Indian mascot, McMurry forgoes nickname

Judge: Preserve tribal religion

American Indian village thriving near Mansfield

Ethel Curry Powwow hosts mixed emotions

Teams should be allowed to keep using Indian names

Tribes gather to bless UM site

THE MID-AMERICA ALL-INDIAN CENTER

Indian leaders bless ground for planned UM American Indian center

Missing American Indian garb recovered

Fleming Museum opens Native American Gallery

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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.

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MONTCLAIR, NJ.- The Montclair Art Museum presents Jaune Quick-to See-Smith: Made in America, on view through January 15, 2007 at its Judy and Josh Weston Exhibition Gallery. Jaune Quick-to-See Smith uses humor and satire to examine myths, stereotypes, and the paradox of American Indian life in contrast to the consumerism of American society.

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Smithsonian's National Museum of the American Indian Celebrates American Indian and Alaska Native Heritage Month

Contact: Amy Drapeau, 202-633-6614 or drapeaua@si.edu; Leonda Levchuk, 202-633-6613 or levchukl@si.edu, both of the Smithsonian Institution; Public only: 202-633-1000

WASHINGTON, Oct. 10 /U.S. Newswire/ -- To celebrate American Indian and Alaska Native Heritage Month in November, the Smithsonian's National Museum of the American Indian in Washington, D.C., will host a variety of free public programs.

Panel Discussion: On Friday, Nov. 3, at 7 p.m. in the Rasmuson Theater, a panel discussion will be held on "Indigenous Archaeology: Respecting Objects, History and Place."

Dance Performance: The Lepquinm Gumilgit Gogoadim (Our Own Dance in Our Hearts) Dance Group from Alaska, will present heritage songs and dances from the Tsimshian culture Friday, Nov. 3 through Sunday, Nov. 5, at 10:30 a.m. and noon in the Rasmuson Theater.

Storytelling: Hope and Company, led by Ishmael Hope (Inupiaq/Tlingit) and storytellers, will share stories about Alaska Native heritage Tuesday, Nov. 7 through Thursday, Nov. 9 and Saturday, Nov. 11 and Sunday, Nov. 12, at 2 and 3:30 p.m. in the Rasmuson Theater.

Art Demonstration: David Boxley (Tsimshian) will demonstrate the art of wood carving from Friday, Nov. 10 through Sunday, Nov. 12 at 11 a.m., 1 and 3 p.m. in the Potomac Atrium.

Family Day: A Family Day program on "North Pacific Coast Weaving Traditions" will take place Saturday, Nov. 11, from 10:30 a.m. to 3 p.m. in the Education Workshop on the third level. Tlingit weaver Lorene Boxley will talk about Tlingit women's weaving and participants will have an opportunity to create their own mat or basket to take home.

Performance: Tobias Vanderhoop (Aquinnah Wampanoag) will present "A Wampanoag Thanksgiving" Tuesday, Nov. 14 through Thursday, Nov. 16, at 10:30 a.m., 1 and 3 p.m. in the Rasmuson Theater. Through story, song, drumming and dance, visitors will learn how Wampanoags traditionally offered thanks before contact with non- Natives.

Film: "Stolen Spirits of Haida Gwaii" will be screened in the Rasmuson Theater Friday, Nov. 24, at 7 p.m. and Saturday, Nov. 25, at 1:30 p.m.

All programs are subject to change, for a complete schedule of public programs, visit http://www.AmericanIndian.si.edu .

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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."

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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.

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

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Zuni Ontology-Plurality and Substance

The term "substance" in Western metaphysics is commonly used to indicate the permanence of a substratum, whether extended or non-extended, which underlies and constitutes reality. Its extension is manifest in the appearances of the physical world, and its non-extension may refer to its coming to be and passing out of existence, i.e. the concept of change. Other terms which may be intimated in a discussion of substance may include but not be limited to "matter", "time", "space", "being", "cause and effect", etc. This synopsis of substance may seem to be overly generalized (actually, it is), but is intended here simply to illustrate a dichotomy in Western thought which is not intrinsically appropriate to the study of the Native Americans, except perhaps by contrast, and more particularly to the study of Native American languages, which have no means of expressing the distinction between, for lack of better terms, "spiritual" and "non-spiritual" matter

In the Zuni language, the noun /a means "stone" or "rock" (the "/" represents a glottal stop). As a transitive verb, /a refers to "being depressions in rocks", but as Newman noted, /a belongs to a class of verbs "which are statics referring to the existence of an entity or quality" and "English translation fails to demonstrate convincingly that a verb of this type is transitive". Thus, "being depressions in rocks" could be translated as "a depression is", or "there is a depression", or "it has a depression". This may predispose one to interpret an apparent confusion of the substantive and predicative (Cushing noted this in Zuni Fetishes). As an intransitive verb the meaning of /a is a demonstrative "be prone", or "be laying", indicating location, and belongs to the same class of verbs denoting static entities where the direct object of the verb becomes indefinitized.

The term /a has also been translated as "stone" when it appears as a prefix in the transitive verb -po/ya, a term which means "to cover". In Zuni Ceremonialism Bunzel translates /a -po/yanne as "stone cover" (meaning "sky"), a term which Newman translates as simply "sky". The suffix -nne means singularity.

This same term was translated by Cushing as a verb meaning "all covering" in reference to Apoyan Tatcu, which means "Father Sky". Cushing's intention was "all-covering Father". This later use is in accord with the presence of /a in the form of the inflectional prefix /a.w-, a verbal pronominal prefix for a plural absolutive, where .w- is dropped when appearing before a consonant. This use of inflection is also correct in referring to nominal particles indicating kinship terms, names of animals, demonstratives, numbers, and indefinites, and the presense of /a in this use is that of a word, not a syllable. /A -po/yanne would not be a particle, whereas /a -po/yan tatcu would be.

However, this use of inflection in a particle is in contrast to the translation of such particles as A pila shiwani, which means "bow priests". The correct inflection of pi/la is pi/la we/, but in the compound of the particle the inflection is denoted by the prefix /a which is a word meaning plurality of an indefinite number. As Miner notes, this is a rare use and the inflection is generally affixed to the head term, as in tehli-ya-ka /a-shiwani (night priests), or tehli-ya-ka /a-tatcu (night father, notice the convergence of plurality and singularity, i.e. there is but one night father and he exhausts a class).

One might interpret Bunzel's translation as being influenced by her considerable contact with Zuni folklore, and Cushing's translation due to his membership with the /A -pi/la shiwani and considerable knowledge of Zuni mythology. Bunzel had criticized Cushing's translations as "metaphysical glossing", but the accuracy of that claim in regard to /A pi/la shiwani remains unseen. It should be noted that Bunzel's translation of /a te-ona in Zuni Ceremonialism as "beings" is tantamount to translating it as "all (/a) those whom are (ona) terrestrial (te)", and was intended to exhaust the class, just as Cushing's translation of /A po/yan Tatcu was intended to exhaust the class (there can be only one father sky). It should also be noted that Cushing may have confounded (or compounded) his usage of the plural absolutive with the separate, derivational use of /a which pluralizes particles referring to persons (/a hoi).

In conclusion, the common usage and multi-referentiality of the word /a lends ambiquity to the interpretation of many words and may possibly represent preconceptions which semantically transcend any dichotomy of spiritual and non-spiritual matter.

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Chief Dragging Canoe – Cherokee

"Whole Indian Nations have melted away like snowballs in the sun before the white man's advance. They leave scarcely a name of our people except those wrongly recorded by their destroyers. Where are the Delaware's? They have been reduced to a mere shadow of their former greatness. We had hoped that the white men would not be willing to travel beyond the mountains. Now that hope is gone. They have passed the mountains, and have settled upon Tsalagi (Cherokee) land. They wish to have that usurpation sanctioned by treaty. When that is gained, the same encroaching spirit will lead them upon other land of the Tsalagi (Cherokees). New cessions will be asked. Finally the whole country, which the Tsalagi (Cherokees) and their fathers have so long occupied, will be demanded, and the remnant of the Ani Yvwiya, The Real People, once so great and formidable, will be compelled to seek refuge in some distant wilderness. There they will be permitted to stay only a short while, until they again behold the advancing banners of the same greedy host. Not being able to point out any further retreat for the miserable Tsalagi (Cherokees), the extinction of the whole race will be proclaimed. Should we not therefore run all risks, and incur all consequences, rather than to submit to further loss of our country? Such treaties may be alright for men who are too old to hunt or fight. As for me, I have my young warriors about me. We will hold our land."

Chief Dragging Canoe, Chickamauga Tsalagi (Cherokee)

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

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Chickadee Makes a Shoo'-mesh Bow - Okanogan

Chickadee wanted to cross the river where Elk had his trail. Elk crossed the river at the same place each sun. Chickadee waited for him there. When Elk came, Chickadee said: "Ste-eel'-tza, my grandfather. Take me across on your back."

Now, Elk was not Chickadee's grandfather, but Chickadee wanted to please Elk and gain his favor. Elk agreed to carry the little boy across the river. He took Chickadee on his back and waded into the water. With his flint knife, Chickadee began to cut the back of Elk's neck. "Zsf-skaka'-na, what are you doing?" asked Elk.

And Chickadee answered: "Grandfather, I am only scratching your neck."

Elk went on. Soon he thought that Chickadee was scratching too hard, and again he asked what the boy was doing.

"Grandfather, I am only scratching your neck," said Chickadee, but all the time he was cutting, cutting with his flint knife. Just as Elk reached the shore, Chickadee made a last cut and Elk fell dead with a broken neck. Chickadee was glad. He wanted one of Elk's ribs for a bow.

Such a bow would have strong shoo'-mesh. He skinned Elk with his knife. As he finished taking off the hide, Mother Wolf walked up. She had hidden her two children close by in their cradle that was hung on a tree. Mother Wolf looked greedily at the elk meat."Go and get your little cousins," she said. "I left them on a tree by the trail."

Chickadee knew that she wanted to steal the meat, but he did not let on that he knew. He ran along the trail and found the children, but he did not take them to their mother. He carried them in the opposite direction, running far with them. Then he hurried back to Mother Wolf. "I could not find your babies," he said.

"Why, they are on a tree close by the trail," said Mother Wolf, who thought that Chickadee could not find them. "Look again for them," and Chickadee ran to where he had left the children and carried them still farther away. He hurried back to Mother Wolf.

"No, I cannot find your babies," he said. Mother Wolf sent him once more. As soon as he was gone she started cutting the elk meat into small pieces. By the time Chickadee returned, the meat was all cut up. Chickadee did not have the children, of course, so Mother Wolf finally had to go for them.

"Do not eat any of the meat until I come back," she told Chickadee. "Wait, and we will eat together," and she started down the trail. It took her a long time to find her children.

Chickadee began to carry the meat away as soon as Mother Wolf was out of sight. He took it to a high cliff, to a ledge halfway up the wall of the cliff. He made several trips, and he finished carrying all the meat there just before Mother Wolf returned with her children. She followed Chickadee's tracks to the foot of the cliff, and then she looked up and saw him sitting on the ledge and roasting the meat over a fire.

"Zsf-skaka'-na, throw down a mouthful of meat for your little cousins," said Mother Wolf. "Open their mouths. I will throw down a mouthful to each," answered Chickadee.

Taken from Coyote Tales by Humishuma, Colville-Okanogan for Mourning Dove [Christine Quintasket], 1933

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

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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

Navajo Spaceships

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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Contemporary American Indian artists and traditional values

Native American arts daily news, presented by
amerindianarts.us

BISMARCK, N.D. - When talking about education in Indian country...

Native Art Traditions for the Modern Mind

'Operation Indian Country'-Preparing for War

Contemporary American Indian artists struggle for attention in a market focused on tradition

Ancient Way Festival continues this weekend

Red Feather Woman and Arvel Bird Celebrate Native American Heritage Month With CD Release Concerts

American Indians Most Likely to Feel Health Care Discrimination

Broken Promises?-SAM's pledge to include Native American art at the Olympic Sculpture Park so far hasn't been realized

Honoring Women

UNM-Provost's Committee for Staff Announces Fall Scholarship Awardees

W&M will drop feathers from logo

American Indian journalists gather for symposium

Red Earth picks new board members, honors founder

Talking tribes

Michael Rowan // Indian Wars

Agency promotes Indian art

Powwow celebrates American Indian culture

Native American conference leaves positive impression

Totally Radical: Two-Spirit American Indians

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MONTCLAIR, NJ.- The Montclair Art Museum presents Jaune Quick-to See-Smith: Made in America, on view through January 15, 2007 at its Judy and Josh Weston Exhibition Gallery. Jaune Quick-to-See Smith uses humor and satire to examine myths, stereotypes, and the paradox of American Indian life in contrast to the consumerism of American society.

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Smithsonian's National Museum of the American Indian Celebrates American Indian and Alaska Native Heritage Month

Contact: Amy Drapeau, 202-633-6614 or drapeaua@si.edu; Leonda Levchuk, 202-633-6613 or levchukl@si.edu, both of the Smithsonian Institution; Public only: 202-633-1000

WASHINGTON, Oct. 10 /U.S. Newswire/ -- To celebrate American Indian and Alaska Native Heritage Month in November, the Smithsonian's National Museum of the American Indian in Washington, D.C., will host a variety of free public programs.

Panel Discussion: On Friday, Nov. 3, at 7 p.m. in the Rasmuson Theater, a panel discussion will be held on "Indigenous Archaeology: Respecting Objects, History and Place."

Dance Performance: The Lepquinm Gumilgit Gogoadim (Our Own Dance in Our Hearts) Dance Group from Alaska, will present heritage songs and dances from the Tsimshian culture Friday, Nov. 3 through Sunday, Nov. 5, at 10:30 a.m. and noon in the Rasmuson Theater.

Storytelling: Hope and Company, led by Ishmael Hope (Inupiaq/Tlingit) and storytellers, will share stories about Alaska Native heritage Tuesday, Nov. 7 through Thursday, Nov. 9 and Saturday, Nov. 11 and Sunday, Nov. 12, at 2 and 3:30 p.m. in the Rasmuson Theater.

Art Demonstration: David Boxley (Tsimshian) will demonstrate the art of wood carving from Friday, Nov. 10 through Sunday, Nov. 12 at 11 a.m., 1 and 3 p.m. in the Potomac Atrium.

Family Day: A Family Day program on "North Pacific Coast Weaving Traditions" will take place Saturday, Nov. 11, from 10:30 a.m. to 3 p.m. in the Education Workshop on the third level. Tlingit weaver Lorene Boxley will talk about Tlingit women's weaving and participants will have an opportunity to create their own mat or basket to take home.

Performance: Tobias Vanderhoop (Aquinnah Wampanoag) will present "A Wampanoag Thanksgiving" Tuesday, Nov. 14 through Thursday, Nov. 16, at 10:30 a.m., 1 and 3 p.m. in the Rasmuson Theater. Through story, song, drumming and dance, visitors will learn how Wampanoags traditionally offered thanks before contact with non- Natives.

Film: "Stolen Spirits of Haida Gwaii" will be screened in the Rasmuson Theater Friday, Nov. 24, at 7 p.m. and Saturday, Nov. 25, at 1:30 p.m.

All programs are subject to change, for a complete schedule of public programs, visit http://www.AmericanIndian.si.edu .

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Gallery opening-UVM Fleming Museum: James B. Petersen Memorial Gallery of Native American Art, Robert Hull Fleming Museum, University of Vermont, 61 Colchester Ave., Burlington, (802) 656-2090, www.flemingmuseum.org. Opened, Friday, Oct. 13, 5:30 p.m.

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ADA, OK — The community is invited to celebrate National Arts and Humanities month with the Ada Arts Council in October. Special events on tap for the celebration include Arts Picnic in the Park and a concert by Native American guitarist Brad Richter.

On Saturday, Oct. 26, internationally acclaimed guitarist Brad Richter will take the stage at Dorothy I. Summers Theatre on the campus of East Central University. There will be a $5 general admission charge for the 7:30 p.m. concert. Tickets will be mailed to the Ada Arts Council members, but those who need more than their level of membership provides may purchase more tickets at the door.

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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.

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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."

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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.

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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.

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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.

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

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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.

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Chief Dan Evehema of the Hopi Sends A Message to Mankind - Hopi

I am very glad to have this time to send a message to you. We are celebrating a time in our history which is both filled with joy and sadness. I am very glad that our Hindu brothers have given us this opportunity to share these feelings with you because we know many of you are having the same troubles.

We Hopi believe that the human race has passed through three different worlds and life ways since the beginning. At the end of each prior world, human life has been purified or punished by the Great Spirit "Massauu" due mainly to corruption, greed and turning away from the Great Spirit's teachings. The last great destruction was the flood which destroyed all but a few faithful ones who asked and received a permission from the Great Spirit to live with Him in this new land. The Great Spirit said, "It is up to you, if you are willing to live my poor, humble and simple life way. It is hard but if you agree to live according to my teachings and instructions, if you never lose faith in the life I shall give you, you may come and live with me." The Hopi and all who were saved from the great flood made a sacred covenant with the Great Spirit at that time.

We Hopi made an oath that we will never turn away from Him. For us the Creators laws never change or break down. To the Hopi the Great Spirit is all powerful. He appeared to the first people as a man and talked with them in the beginning of this creation world. He taught us how to live, to worship, where to go and what food to carry, gave us seeds to plant and harvest. He gave us a set of sacred stone tablets into which He breathed all teachings in order to safeguard his land and life. In these stone tablets were made, instructions and prophecies and warnings. This was done with the help of a Spider woman and Her two grandsons. They were wise and powerful helpers of the Great Spirit.

Before the Great Spirit went into hiding, He and Spider woman put before the leaders of the different groups of people many colors and sized of corn for them to choose their food in this world. The Hopi was the last to pick and then choose their food in this world. The Hopi then choose the smallest ear of corn. Then Massauu said, "You have shown me you are wise and humble for this reason you will be called Hopi (people of peace) and I will place in your authority all land and life to guard, protect and hold trust for Me until I return to you in later days for I am the First and the Last."

This is why when a Hopi is ordained into the higher religious order, the earth and all living things are placed upon his hands. He becomes a parent to all life on earth. He is entitled to advise and correct his children in whatever peaceful way he can. So we can never give up knowing that our message of peace will reach our children. Then it is together with the other spiritual leaders the destiny of our future children is placed.

We are instructed to hold this world in balance within the land and the many universes with special prayers and ritual which continue to this day. It was to the Spider woman's two grandsons the sacred stone tablets were given. These two brothers were then instructed to carry them to a place the Great Spirit had instructed them. The older brother was to go immediately to the East, to the rising sun and upon reaching his destination was instructed to immediately start to look for his younger brother who shall remain in the land of the Great Spirit. The Older brothers mission when he returned was to help his younger brother (Hopi) bring about peace, brotherhood and everlasting life on his return.

Hopi, the younger brother, was instructed to cover all land and mark it well with footprints and sacred markings to claim this land for the Creator and peace on earth. We established our ceremonials and sacred shrines to hold this world in balance in accordance with our first promise to the Creator. This is how our migration story goes, until we meet the Creator at Old Oribe (place that solidifies) over 1000 years ago. It was at that meeting when he gave to us these prophecies to give to you now at this closing of the Fourth World of destruction and the beginning of the Fifth World of peace. He gave us many prophecies to pass on to you and all have come to pass. This is how we know the timing is now to reveal the last warnings and instructions to mankind.

We were told to settle permanently here in Hopi land where we met the Great Spirit and wait for Older Brother who went east to return to us. When he returns to this land he will place his stone tablets side by side to show all the world that they are our true brothers. When the road in the sky has been fulfilled and when the inventing of something, in Hopi means, gourd of ashes, a gourd that when drops upon the earth will boil everything within a large space and nothing will grow for a very long time. When the leaders turned to evil ways instead of the Great Spirit we were told there would be many ways this life may be destroyed. If human kind does not heed our prophecy and return to ones original spiritual instructions. We were told of three helpers who were commissioned by the Great Spirit to help Hopi bring about the peaceful life on earth would appear to help us and we should not change our homes, our ceremonials, our hair, because the true helpers might not recognize us as the true Hopi. So we have been waiting all these years.

It is known that our True White Brother, when he comes, will be all powerful and will wear a red cap or red cloak. He will be large in population, belong to no religion but his very own. He will bring with him the sacred stone tablets. With him there will be two great ones both very wise and powerful. One will have a symbol or sign of swastika which represents purity and is Female, a producer of life. The third one or the second one of the two helpers to our True White Brother will have a sign of a symbol of the sun. He, too, will be many people and very wise and powerful. We have in our sacred Kachina ceremonies a gourd rattle which is still in use today with these symbols of these powerful helpers of our True Brother.

It is also prophesied that if these three fail to fulfill their mission then the one from the west will come like a big storm. He will be many, in numbers and unmerciful. When he comes he will cover the land like the red ants and over take this land in one day. If the three helpers chosen by the Creator fulfill their sacred mission and even if there are only one, two or three of the true Hopi remaining holding fast to the last ancient teaching and instructions the Great Spirit, Massauu will appear before all and our world will be saved.

The three will lay our a new life plan which leads to everlasting life and peace. The earth will become new as it was from the beginning. Flowers will bloom again, wild games will return to barren lands and there will be abundance of food for all. Those who are saved will share everything equally and they all will recognize Great Spirit and speak one language.

We are now faced with great problems, not only here but throughout the land. Ancient cultures are being annihilated. Our people's lands are being taken from them, leaving them no place to call their own. Why is this happening?

It is happening because many have given up or manipulated their original spiritual teachings. The way of life which the Great Spirit has given to all its people of the world, whatever your original instructions are not being honored. It is because of this great sickness-called greed, which infects every land and country that simple people are losing what they have kept for thousands of years.

Now we are at the very end of our trail. Many people no longer recognize the true path of the Great Spirit. They have, in fact, no respect for the Great Spirit or for our precious Mother Earth, who gives us all life.

We are instructed in our ancient prophecy that this would occur. We were told that someone would try to go up to the moon: that they would bring something back from the moon; and that after that, nature would show signs of losing its balance. Now we see that coming about. All over the world there are now many signs that nature is no longer in balance. Floods, drought, earthquakes, and great storms are occurring and causing much suffering. We do not want this to occur in our country and we pray to the Great Spirit to save us from such things. But there are now signs that this very same thing might happen very soon on our own land.

Now we must look upon each other as brothers and sisters. There is no more time for divisions between people. Today I call upon all of us, from right here at home, Hotevilla, where we to are guilty of gossiping and causing divisions even among our own families; out to the entire world where thievery, war and lying goes on every day. These divisions will not be our salvation. Wars only bring more wars never peace.

Only by joining together in a Spiritual Peace with love in our hearts for one another, love in our hearts for the Great Spirit and Mother Earth, shall we be saved from the terrible Purification Day which is just ahead.

There are many of you in this world who are honest people. We know you spiritually for we are the "Men's Society Grandfathers" who have been charged to pray for you and all life on earth never forgetting anything or any one in our ceremonials. Our prayer is to have a good happy life, plenty of soft gentle rain for abundant crops. We pray for balance on earth to live in peace and leave a beautiful world to the children yet to come. We know you have good hearts but good hearts are not enough to help us out with these great problems. In the past some of you have tried to help us Hopis, and we will always be thankful for you efforts. But now we need your help in the worst way. We want the people of the world to know the truth of our situation.

This land which people call the Land of the Freedom celebrates many days reminding people of the world of these things. Yet in well over 200 years the original Americans have not seen a free day. We are suffering the final insult. Our people are now losing the one thing which give life and meaning of life -- our ceremonial land, which is being taken away from us. Hotevilla is the last holy consecrated, undisturbed traditional Native American sacred shrine to the Creator. As the prophecy says, this sacred shrine must keep its spiritual pathways open. This village is the spiritual vortex for the Hopi to guide the many awakening Native Americans and other true hearts home to their own unique culture. Hotevilla was established by the last remaining spiritual elders to maintain peace and balance on this continent from the tip of South America up to Alaska. Many of our friends say Hotevilla is a sacred shrine, a national and world treasure and must be preserved. We need your help.

Where is the freedom which you all fight for and sacrifice your children for? Is it only the Indian people who have lost or are all Americans losing the very thing which you original came here to find? We don't share the freedom of the press because what gets into the papers is what the government wants people to believe, not what is really happening. We have no freedom of speech, because we are persecuted by our own people for speaking our beliefs.

We are at the final stages now and there is a last force that is about to take away our remaining homeland.

We are still being denied many things including the rite to be Hopis and to make our living in accordance with our religious teachings. The Hopi leaders have warned leaders in the White House and the leaders in the Glass House but they do not listen. So as our prophecy says then it must be up to the people with good pure hearts that will not be afraid to help us to fulfill our destiny in peace for this world. We now stand at a cross road whether to lead ourselves in everlasting life or total destruction. We believe that human beings spiritual power through prayer is so strong it decides life on earth.

So many people have come to Hopiland to meet with us. Some of you we have met on your lands. Many times people have asked how they can help us. Now I hope and pray that your help will come. If you have a way to spread the truth, through the newspapers, radio, books, thought meeting with powerful people, tell the truth! Tell them what you know to be true. Tell them what you have seen here; what you have heard us say; what you have seen with your own eyes. In this way, if we do fall, let it be said that we tried, right up to the end, to hold fast to the path of peace as we were originally instructed to do by the Great Spirit. Should you really succeed, we will all realize our mistakes of the past and return to the true path - - living in harmony as brothers and sisters, sharing our mother, the earth with all other living creatures. In this way we could bring about a new world. A world which would be led by the great Spirit and our mother will provide plenty and happiness for all.

God bless you, each one of you and know our prayers for peace meet yours as the sun rises and sets.

May the Great Spirit guide you safely into the path of love, peace, freedom and God on this Earth Mother.

May the holy ancestors of love and light keep you safe in your land and homes.

Pray for God to give you something important to do in this great work which lies ahead of us all to bring peace on earth. We the Hopi still hold the sacred stone tablets and now await the coming of our True White Brother and others seriously ready to work for the Creator's peace on earth.

Be well, my children, and think good thoughts of peace and togetherness. Peace for all life on earth and peace with one another in our homes, families and countries. We are not so different in the Creator's eyes. The same great Father Sun shines his love on each of us daily just as Mother Earth prepares the sustenance for our table, do they not? We are one after all.

Chief Dan Evehema, Spiritual leader, Eldest Elder Greasewood /Roadrunner Clan Society Father / Snake Priest / Kachina Father.

From Hotevilla, Arizona, Hopi Sovereign Nation.

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

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Cherokee Culture – Cherokee

The Cherokee seldom punish children. He remembered Johnny G's comments about how the folk at the fort were always using a switch on their kids. Johnny's father, Sargent Burnett, had once given him twenty swats with a board, all the time shouting, "I am doing this for your own good!" Among the Cherokee there was always a mother or an aunt or a grandmother to care for the child. Every adult shared responsibility for each child. Every child was related to every adult. The children are the future of the tribe. They are cherished and gently guided by example. Some of the boys were laughed at, if their behavior was extreme. But they were never beaten as the fort children were. Uncle thought about all this.

After the maidenhood ceremony or the manhood ceremony, young adults were taught that there is always an apology for any misbehavior. Only endangering the life of another or the betrayal of the tribe meant that a person was declared dead, his name burned in the Sacred Fire, made a renegade, and sent out to find shelter in another village. It was the way, to turn one's back on the renegade and walk away. After that, no renegade would be seen or heard, even when standing next to you. It would be as if he or she were dead because the renegade is dead to the people.

In the Shadowland, there was a punishment. For there, one knew every awful thing that he or she had ever done. And worse than that, the ancestors all knew too. Imagine the embarrassment living among ancestors who were ashamed of you, forever! It is the dying hope of the Cherokee that they might cross over into the Shadowland and be greeted by their family, welcomed into their new but skinless existence, and slumber at peace forever.

With an inner sadness, as the shadows lengthened, the old man spoke, "You must offer your war shirt." And Young Brave rose and quietly went to obey. On his knees before the Warrior leaders with his eyes cast down, Young Brave apologized once more. He had betrayed his heart and brought dishonor on his band and upon his tribe. It was a long, quiet moment. For an instant, Young Brave wished for Johnny G's father to come and thrash him. He wanted it over. But Johnny's father did not come and the moment stretched on until the war leader stood and said that he accepted the apology and added that there would be a memorable consequence.

With a motion of the hand, he summoned five warriors to form a circle. He sent a young brave, not yet a warrior, to summon the camp. He sent another for Uncle. And then with great sadness he took up a club while the other warriors took brought their sticks. Then he motioned for Uncle to enter the circle. In the circle of six warriors, Uncle asked for the first blow, which was delivered softly and without much force, more a symbol than a pain-creating strike. And then Uncle was led to join the circle, making it a circle of seven. When Young Brave entered, Uncle would deliver the first blow followed by one from each of the other warriors. The hardest, most forceful would be from the war leader.

When it was over, Young Brave had received what he had asked for. He had withstood these seven strikes like a man. Every one who struck him hugged him. And he thanked each of them. Then the tribe received him with affection. Soon there would be a feast because honor had been restored And Young Brave would never forget this moment. He would slip back to the water where he had met Uncle, bathe, cleanse himself with sage, and thank the Creator for this punishment and for the restoration of his honor knowing that he could again be at peace within himself and with the People called Cherokee. The story of his punishment would be told and retold as a lesson to other young men. It was the Cherokee way.

And much later, A-gi-du-tsi thought about this way, the old way. He thought of Johnny G's father and mother. When they had finished beating their son, there was only shame and remorse. It was a private shame. When the Tsalagi finished a warrior punishment, the community would somehow been cleansed and honor re-established for all.

Uncle worried about what would happen if the People ever became too familiar with the practices of the soldiers or the traders or the merchants. It was like a tide that was rolling over the lands of the People that would never roll back until the Seventh Generation came.

Uncle crossed over a year later and watched the People from the Slumberland. He witnessed the celebration at Young Brave's marriage to Red Wing. He smiled when their children were brought from the East and given their skin suits. He saw a gold nugget sold to a trader by a Cherokee boy. He watched as many people flooded into the Tsalagi homeland and took from his people what the Creator had given them forever. When Young Brave was killed in battle with the white soldiers defending his Band and his home, Uncle greeted him and welcomed him to the Slumberland. Together they watched treaties made and broken. Many Tsalagi, including Red Wing and the children, were rounded up and led to the stockade at Ross' Landing. During the removal of the Cherokee from their homeland, Red Wing and her children died. Young Brave and Uncle was there to meet them. Through it all, there were many tears and saddened hearts in the Slumberland when most of the Cherokee people were imprisoned, exported, resettled. Only one bright ray of light illuminated the darkness of that ignoble campaign; the diary left behind by John G. Burnett, the boy-brother of Young Brave, who as a man had followed his father's footsteps in the army and chronicled the history of the Trail Where We Cried.

It is true, the government wanted us to forget who we were. We were supposed to become one with the ways of the White man. But we can never forget. We work in a white world, but our hearts are red still, our honor is intact, and the promise of the seventh Generation is almost upon us. Our ancestors watch over us. In our hearts we know that we are Tsalagi, the People called Cherokee forever.

Thomas E. Mails , Cherokee People: The Story of the Cherokees from Earliest Origins to Contemporary Times

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

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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

Navajo Spaceships

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

To subscribe to Native Village weekly email reminders, please send your email address to:
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

Home of NAMAPAHH First People's Radio
Host/Producer Robin Carneen
Thurs 7-8pm Sun 4-5pm PST
New group: (my photo album location)
http://spaces.msn.com/members/NativeRadio4all/

Native Art Traditions for the Modern Mind

Native American arts daily news, presented by
amerindianarts.us

BISMARCK, N.D. - When talking about education in Indian country...

Native Art Traditions for the Modern Mind

A prairie rendezvous-Maxwell Wildlife Refuge offers chance to see Kansas' history

Artist seeks to redefine genre

Barry Cohen's Indian & World Tribal Arts Show, Santa Fe

NCAI pushes get-out-the-vote message

American Indian singers, dancers at CCC

Unraveling the source of domestic violence in Indian country

Native American art to go on display in November

National Arts and Humanities month celebrates with events in October

Moundville to celebrate American Indian heritage

Grassroots effort brought protections for Indian women

Scholarships help Indian students

Anti-violence advocates shout down silence

Park part of American Indian history- Visitors can explore Canyon de Chelly with a Navajo guide

Schedule Of Events For USD's Dakota Days Announced

Jaune Quick-to See-Smith: Made in America

Another University Will Drop Its American Indian Mascot

St. Joseph Museums Digs Out New American-Indian Exhibits...

Corn is our Parent and Elder

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ADA, OK — The community is invited to celebrate National Arts and Humanities month with the Ada Arts Council in October. Special events on tap for the celebration include Arts Picnic in the Park and a concert by Native American guitarist Brad Richter.

Arts Picnic in the Park has become a regular event hosted by the Ada Arts Council each fall. It brings together local artists and musicians for a day of food, fun and entertainment. This year’s event will be Thursday, Oct. 12, from 5-7 p.m. in the Sculpture Garden on the northeast side of Wintersmith Park.

On Saturday, Oct. 26, internationally acclaimed guitarist Brad Richter will take the stage at Dorothy I. Summers Theatre on the campus of East Central University. There will be a $5 general admission charge for the 7:30 p.m. concert. Tickets will be mailed to the Ada Arts Council members, but those who need more than their level of membership provides may purchase more tickets at the door.

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October 9-NATIVE AMERICANS' DAY (SOUTH DAKOTA). Observed in the state of South Dakota as a legal holiday, dedicated to the remembrance of the great Native American Indians who contributed so much to the history of South Dakota.

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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.

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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."

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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.

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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.

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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.

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

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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.

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New Mexico Creates
New Online Art Site

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Cherokee Creation Story – Cherokee

When the earth begun there was just water. All the animals lived above it and the sky was beginning to become crowded. They were all curious about what was beneath the water and one day Dayuni'si, the water beetle, volunteered to explore it.

He went everywhere across the surface but he couldn't find any solid ground. He then dived below the surface to the bottom and all he found was mud.

This began to enlarge in size and spread outwards until it became the earth as we know it. After all this had happened, one of the animals attached this new land to the sky with four strings.

Just after the earth was formed, it was flat and soft so the animals decided to send a bird down to see if it had dried. They eventually returned to the animals with a result.

The land was still to wet so they sent the great Buzzard from Galun'lati to prepare it for them.

The buzzard flew down and by the time that he reached the Cherokee land he was so tired that his wings began to hit the ground. Wherever they hit the ground a mountain or valley formed. The Cherokee land still remains the same today with all the land forms that the Buzzard formed.

The animals then decided that it was too dark, so they made the sun and put it on the path in which it still runs today.

The animals could then admire the newly created Earth around them.

As retold by Sarah Steel, published in "Creation Stories" by M. Stewart

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

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Cherokee Culture – Cherokee

The Cherokee seldom punish children. He remembered Johnny G's comments about how the folk at the fort were always using a switch on their kids. Johnny's father, Sargent Burnett, had once given him twenty swats with a board, all the time shouting, "I am doing this for your own good!" Among the Cherokee there was always a mother or an aunt or a grandmother to care for the child. Every adult shared responsibility for each child. Every child was related to every adult. The children are the future of the tribe. They are cherished and gently guided by example. Some of the boys were laughed at, if their behavior was extreme. But they were never beaten as the fort children were. Uncle thought about all this.

After the maidenhood ceremony or the manhood ceremony, young adults were taught that there is always an apology for any misbehavior. Only endangering the life of another or the betrayal of the tribe meant that a person was declared dead, his name burned in the Sacred Fire, made a renegade, and sent out to find shelter in another village. It was the way, to turn one's back on the renegade and walk away. After that, no renegade would be seen or heard, even when standing next to you. It would be as if he or she were dead because the renegade is dead to the people.

In the Shadowland, there was a punishment. For there, one knew every awful thing that he or she had ever done. And worse than that, the ancestors all knew too. Imagine the embarrassment living among ancestors who were ashamed of you, forever! It is the dying hope of the Cherokee that they might cross over into the Shadowland and be greeted by their family, welcomed into their new but skinless existence, and slumber at peace forever.

With an inner sadness, as the shadows lengthened, the old man spoke, "You must offer your war shirt." And Young Brave rose and quietly went to obey. On his knees before the Warrior leaders with his eyes cast down, Young Brave apologized once more. He had betrayed his heart and brought dishonor on his band and upon his tribe. It was a long, quiet moment. For an instant, Young Brave wished for Johnny G's father to come and thrash him. He wanted it over. But Johnny's father did not come and the moment stretched on until the war leader stood and said that he accepted the apology and added that there would be a memorable consequence.

With a motion of the hand, he summoned five warriors to form a circle. He sent a young brave, not yet a warrior, to summon the camp. He sent another for Uncle. And then with great sadness he took up a club while the other warriors took brought their sticks. Then he motioned for Uncle to enter the circle. In the circle of six warriors, Uncle asked for the first blow, which was delivered softly and without much force, more a symbol than a pain-creating strike. And then Uncle was led to join the circle, making it a circle of seven. When Young Brave entered, Uncle would deliver the first blow followed by one from each of the other warriors. The hardest, most forceful would be from the war leader.

When it was over, Young Brave had received what he had asked for. He had withstood these seven strikes like a man. Every one who struck him hugged him. And he thanked each of them. Then the tribe received him with affection. Soon there would be a feast because honor had been restored And Young Brave would never forget this moment. He would slip back to the water where he had met Uncle, bathe, cleanse himself with sage, and thank the Creator for this punishment and for the restoration of his honor knowing that he could again be at peace within himself and with the People called Cherokee. The story of his punishment would be told and retold as a lesson to other young men. It was the Cherokee way.

And much later, A-gi-du-tsi thought about this way, the old way. He thought of Johnny G's father and mother. When they had finished beating their son, there was only shame and remorse. It was a private shame. When the Tsalagi finished a warrior punishment, the community would somehow been cleansed and honor re-established for all.

Uncle worried about what would happen if the People ever became too familiar with the practices of the soldiers or the traders or the merchants. It was like a tide that was rolling over the lands of the People that would never roll back until the Seventh Generation came.

Uncle crossed over a year later and watched the People from the Slumberland. He witnessed the celebration at Young Brave's marriage to Red Wing. He smiled when their children were brought from the East and given their skin suits. He saw a gold nugget sold to a trader by a Cherokee boy. He watched as many people flooded into the Tsalagi homeland and took from his people what the Creator had given them forever. When Young Brave was killed in battle with the white soldiers defending his Band and his home, Uncle greeted him and welcomed him to the Slumberland. Together they watched treaties made and broken. Many Tsalagi, including Red Wing and the children, were rounded up and led to the stockade at Ross' Landing. During the removal of the Cherokee from their homeland, Red Wing and her children died. Young Brave and Uncle was there to meet them. Through it all, there were many tears and saddened hearts in the Slumberland when most of the Cherokee people were imprisoned, exported, resettled. Only one bright ray of light illuminated the darkness of that ignoble campaign; the diary left behind by John G. Burnett, the boy-brother of Young Brave, who as a man had followed his father's footsteps in the army and chronicled the history of the Trail Where We Cried.

It is true, the government wanted us to forget who we were. We were supposed to become one with the ways of the White man. But we can never forget. We work in a white world, but our hearts are red still, our honor is intact, and the promise of the seventh Generation is almost upon us. Our ancestors watch over us. In our hearts we know that we are Tsalagi, the People called Cherokee forever.

Thomas E. Mails , Cherokee People: The Story of the Cherokees from Earliest Origins to Contemporary Times

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

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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

To subscribe to Native Village weekly email reminders, please send your email address to:
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

Home of NAMAPAHH First People's Radio
Host/Producer Robin Carneen
Thurs 7-8pm Sun 4-5pm PST
New group: (my photo album location)
http://spaces.msn.com/members/NativeRadio4all/