For our study in The World Turned Upside Down, I have decided to focus on the Delaware Walking Purchase. According to the book, the Lenni Lenape Indians of New Jersey and Pennsylvania signed approximately 800 deeds of land to colonist between 1630 and 1767. Thomas Penn, certainly aware of the vast amount of land treaties, claimed to have found a treaty from 1686 claiming that his fathers and their heirs were granted lands "as far as a man can go in a day and a half." Basically, the treaty allowed Penn and others to claim as much land as he could cover on foot in the time allotted.
The Pennsylvanians involved, however, took advantage of the generosity of the treaty. Instead of sending a man out to walk for a day and a half, they cleared a path ahead of time and chose three runners to cover as much land as possible. By the end of the allotted time, they had covered 65 miles, taking the last lands the Indians had claim to in the upper Delaware and Lehigh valleys.
Though the Delaware Indians filed a complaint against the Walking Purchase, they were met with a rude reply making it clear that their "opinion" regarding rights to the land was not of value, and neither was their culture.
I must admit, I was slightly disappointed in the class trip to Cherokee. I suppose I had certain expectations. Maybe I expected to see some sort of resemblance to the materials I've been reading in this class. I had a mental image of peacefulness, and generally just something different than what I am accustomed to.
But I didn't find that in Cherokee. Certainly the museum was fascinating. There were so many things I had never seen or learned, and I was captivated. Cherokee, though, is not a museum. Cherokee, as I saw it, was basically like every other town I've experienced. There are several shops, restaurants, and various other income-based sites. The history was there; I suppose that sets it apart from other towns.
My expectations were based on books. though. What was I to expect? Nothing ever stays the same. I suppose I had let myself become so wrapped up in the culture of old, that seeing its absence in a place that I assumed would harbor it was disappointing. The land was either taken over by business (the casino being the biggest business around) or poorly taken care of (the mound), and I saw very few Indians. Of course, there was the Indian standing on the side of the robe in "traditional" Indian attire holding a sign offering pictures with a "real Indian."
Id like to say I've been able to interpret my thoughts on Cherokee and the experience I had there, but I am not sure I can. The whole experience seems quite overwhelming really. Pinpointing my thoughts or feelings about the town is not something I have been able to do.
But I will not forget Cherokee. I have actually made plans to return soon. I want to see more, experience more, and perhaps wrap my mind around the way that place affects me.
The etiological myth that Junaluska translates is short and simple, but reveals a great deal about the purpose of such tales. Not only does this story reveal it s etiological purpose by explaining the origination of the Milky Way and a description of its appearance, but it reveals an even deeper truth (something typical of American Indian etiological myths, at least in my limited experience).
Looking at this photo, it is easy to see why this would be compared with the corn trail left behind by the dog.
The moral of the Milky Way story, at least in my opinion, is that beautiful things can emerge from the most unlikely circumstances. Grinding meal is not an easy task...
This video is a tad long, but it offers a good look at what goes into grinding meal.
I can only imagine after watching the above video how angry someone would be if even a handful were stolen.
The story could also be taken to mean that when justice is served, beauty is restored to the earth. The dog was punished for his theft when the villagers whipped him, and what followed was the spilling of the meal that led to what is now called the Milky Way. If not for the punishment, the beauty of the most famous galaxy known to mankind would not have been know (according to this tale).
The story I chose for this week was quite short, but I was not only fascinated by the tale.
The above link leads to the newsletter that Junaluska translated original letters for. It is an interesting newsletter and could be a great resource for anyone looking at current Cherokee life.
“What is the point of having experience, knowledge, or talent if I don’t give it away? Of having stories if I don’t tell them to others? Of having wealth if I don’t share it? It is in giving that I connect with others, with the world, and with the divine.” -Isabel Allende
I was particularly struck by the chapter concerning generosity. The first thing that came to mind when I read this chapter was the rather offensive term "Indian giver." I've always found the term to be offensive, but especially after reading "The Story of Brings the Deer."
In this particular story, deer have become very scarce and the people of the tribe are starving. The elderly are dying because they are giving their food to the strong, young ones and things are beginning to look hopeless. It is then that the village sends two hunters, Left Hand and Sees the Bear, out to hunt for deer in hope that they will find enough food to survive until the end of the harsh winter. After many days of searching, the hunters happen to kill a deer that happens to stumble into their camp and fall. However, on their journey home they are asked to share their meat with several creatures who have also fallen upon hard times. Sees the Bear agrees every time, despite Left Hand's angry objections. In the end, Sees the Bear's (who becomes Brings the Deer) life is rewarded by his people and the world around him. The deer becomes whole again, the people have more than enough to eat, and Brings the Deer is given the location of a group of deer by an injured hawk he shares meat with.
One of the most striking things about the story (at least to me), is that Sees the Bear remembers the lesson that he learned from the elderly's example. He says to Left Hand, "The old ones have taught us that it is good to share. Is that not the truth?" The elders felt it was better to give their lives to better the young than to allow both the young and the old to suffer, and Sees the Bear acts with a similar mentality.
I have been fortunate enough to experience this in my short lifetime. I live on a tight budget (as we all surely do while we are in school), and at times it is very tempting to horde everything I have and keep it for myself alone. But I have learned an important lesson in the past semester. I began to give without grudging. I picked up volunteer work that requires me to put time and money into serving those in need. Though on paper it appeared that I wouldn't be able to afford it, I have yet to be short of anything I need. I was given extra work, another grant from the state, and my parents (who have been distant from me since my move to Asheville) even helped me with car maintenance as needed. I couldn't have been more amazed at the way my life changed when I began to think with an outward focus. Though I am still selfish in many ways and will likely never be a saint, I couldn't be more happy with the new attitude of generosity that has become a part of my life. I am connected with the world and others in a new way.
I couldn't have been more pleased to find this video!
Though I loved the majority of the reading for this week, I took special interest in the second section titled, "Language and Literature from a Pueblo Indian Perspective" (Imagine a Literature major selecting that piece, its unthinkable). What caught my attention was her comparison of the Pueblo style of narrative with a spider's web. After reading that, I looked at every book on my shelf and realized that I had never read anything that description before this class.
Silko describes the literature as a web "with many little threads radiating from the center, crisscrossing one another." As I pondered this thought, it hit me that this does not apply only to individual stories, but all of the stories act in the same manner. They all connect to one another in an intricate, beautiful circle. Spider webs do not necessarily have a beginning and in end, they aren't "linear," just as humanity and the natural world is not linear. Everything happens in cycles, and it is difficult to prove that life works in a linear fashion. The stories that are so deeply rooted in the Pueblo culture embody the cyclical pattern of life quite well.
It hit me after reading this section that it connected very well with the portion before it, "Interior and Exterior Landscapes." The idea that the natural world reveals things about humanity and represents truths about life and living fits perfectly with the web analogy. The web reveals the unity of the stories and their connection to the rest of the world. Consider a spider web. Certainly it is beautifully connected, but not every strand is perfectly placed. Some strands are crooked compared to others. Some strands appear to be unnecessary, but they all fit into the web nonetheless (much like the portions of Silko's book).
Pay attention to the strands. Not one is the same and none are "perfect" (as the mainstream might define it).
I was most struck by the value of potential in this weeks reading, The Sacred Tree. I am now a senior in college and looking back over the last four years of my life I am astounded by how often I underestimated my own potential. I can think of many papers, exams, and especially creative opportunities in which I sold my self short of the potential I now recognize in myself.
I have always said that I lack creativity. I love literature (a good thing considering that it is my major) and I love the connection that I feel when I read powerful and meaningful writings. But I have never written anything for myself. To this day I say, "I am a terrible writer. I am planning to be behind the scenes as an editor." Now, this is TRULY what I want to do with my life, I did not choose to be an editor simply because I don't believe in my potential. However, that does not mean that I do not have the ability to write well. I simply have not put enough effort into developing my own potential. I may never be a famous author or even publish a small article, but I am certainly capable of writing for myself. Oh fear, how often I allow it to cripple me!
I was very touched by the values in The Sacred Tree. After reading this short book, I intend to integrate both activeness and potentiality into my personal life. I strongly desire to end the cycle of self-doubt and fear and I intend to take steps to do so.
Now, I just have to figure out how to do this.
One of the things that caught my attention in the "Walking Purchase" section I blogged about this week was the mention (several times, in fact) of the Belt of Wampum in Canasatego's response. I had no clue what the Belt of Wampum represented so, as always, I set out on an exciting Google expedition to educate myself. What I discovered was quite fascinating considering the reference that is made to the belt in the text. Traditionally, a Belt of Wampum is used to commemorate treaties, historical events, and personal contracts (marriage, for example). The belts were (are) made from white shell beads and purple beads from the quahog (I am seriously resisting the urge to include a Family Guy reference at this point).
In the letter we read, Canasatego essentially forces the Belt of Wampum upon the Lenni Lenape Indians of New Jersey. I was particularly struck by the fact that someone who certainly understood the significance of the belt would pervert the peaceful history of it. It is insult enough that it took two years to respond to the complaint, but he furthers insult the tribe by stating, "Let this belt of Wampum serve to chastise you." The belt was not intended to be a disciplinary tool, but a symbol of a peaceful transaction between peoples, something the "Walking Purchase" most certainly was not.
I was able to find several different designs, all of which I find extremely beautiful.
This is a sort of map that shows the structure of this particular belt. It is comprised of 38 rows.
A ceremony of some sort that is being commemorated with a Belt of Wampum (seem in the foreground).
For several days after watching The Business of Fancydancing thoughts about burial rituals and customs plagued my brain. I have attended very few funerals in my lifetime, three to be exact. Two of those three funerals were military funerals for war veterans so it is fair to say that my experience with burial customs is limited. However, even in my limited experience, it is clear to me that any culture's burial customs can often reveal a great deal about their values and their beliefs concerning the after-life.
In the photos above, tree burial or scaffold burial is depicted. If you are anything like me, you are wondering why the hell anyone would be buried so high above the ground. Well, this practice was adopted to protect the bodies from wild animals. The scaffolds average about 7 to 8 feet high and about 10 feet long. Before placing it on the scaffolding, the body is wrapped so tightly that it is nearly waterproof. Apparently, in many tribes, it is customary to wrap the body in some way (as we saw in the film). Oftentimes (as you can see above) worldly goods such as food, water, and religious symbols are hung from the poles for the benefit of the dead.
For more information concerning tree/scaffold burial and many more photos see the following sites:
When considering what to discuss in my blog this week, one theme continued to come to mind: weather. The Lone Ranger and Tonto Fistfight in Heaven begins with a story that relies heavily on weather metaphors (appropriate considering that the entire book is basically about weathering storms). On my usual weekly Google search for this course I came across quite a bit of material concerning American Indians and myths and legends concerning the weather.
One such myth is that of the spirit Pomola (also known as Pamola and Bemola) that is associated with the Penobscot and Abenaki tribes. Pomola is associated with cold weather and was often credited with night, wind, snow, and storms. He is also considered by some to be the god of thunder and protector of Mt. Katahdin (the tallest mountain in Maine). Pomola, though respected by the tribes, is also greatly feared. Legend has it that Pomola lived at the top of the mountain which was off limits to those who lived below. Though it is not certain, it is speculated that Pomola looked something like the following picture:
True and random fact: The image of Pomola is used frequently by the Boy Scouts of America!
Though there are no videos about Pomola directly, there are several about Mt. Katahdin that offer insight into the Penebscot Indians who once dwelled there.
If there is one thing we have consistently heard about as a class, its Fry Bread! I was intrigued by the character's use of fry bread as an emotional marker. Both good and bad things are associated with the staple food of the reservation in "Smoke Signals." Fry bread is present when Victor is reliving his mistreatment of Thomas and it is present in Thomas' retelling of the feeding of the five thousand (American Indian style of course). I chose this topic because it reminded me of my great-grandmothers "ho-cake" (Yes, "ho-cake"). It was basically bleached white flour, water, and lard. Grandma Sadie would knead the dough with her beautiful Southern-Irish hands and then fry it in bubbling vegetable oil in a cast iron skillet that was almost too heavy for me to carry. It is arguably one of the most unhealthy things one can possibly consume, but it is oh-so-tasty.
Even with the recent inflation of wheat and dairy products, fry bread is incredibly inexpensive to make and probably very filling. While it can be a bit bland if made improperly, its simple nature makes it easy to "spice up." For example, adding powdered sugar and dark, melted chocolate makes one very tempting dessert!
Ingredients: 1 cup unbleached flour 1/4 teaspoon salt 1 teaspoon powdered milk 1 teaspoon baking powder 1/2 cup water Vegetable oil for frying
Extra flour to flour your hands
Preparation:
Sift together the flour, salt, powdered milk, and baking powder into a large bowl. Pour the water over the flour mixture all at once and stir the dough with a fork until it starts to form one big clump. Flour your hands well. Using your hands, begin to mix the dough, trying to get all the flour into the mixture to form a ball. You want to mix this well, but you do NOT want to knead it. Kneading it will make for a heavy Fry Bread when cooked. The inside of the dough ball should still be sticky after it is formed, while the outside will be well floured.
Cut the dough into four (4) pieces. Using your floured hands, shape, stretch, pat, and form a disk of about 5 to 7 inches in diameter. Don’t worry about it being round. As Grandma Felipa would say “it doesn’t roll into your mouth.” In a deep heavy pot, heat the vegetable oil to about 350 degrees F. You can check if you oil is hot enough by either dropping a small piece of dough in the hot oil and seeing if it begins to fry, or by dipping the end of a wooden spoon in and seeing if that bubbles. Your oil should be about 1-inch deep in a largecast-iron skillet or other large heavy pot.
Take the formed dough and gently place it into the oil, being careful not to splatter the hot oil. Press down on the dough as it fries so the top is submersed into the hot oil. Fry until brown, and then flip to fry the other side. Each side will take approximately 3 to 4 minutes to cook. Place the cooked Fry Bread on a paper towel to absorb excess oil.
Indian Fry Bread can be kept warm in a 200 degree F. oven for up to 1 hour. They refrigerate well and can be reheated in a 350 degree F. oven for 10 to 15 minutes before serving.
While many animals were presented in the trickster tales I've read over the past week or two, I was particularly struck by Rabbit. Not just because I once had a pet rabbit (though I must admit there is probably a bit of bias because of that), but because he seemed so very devious and almost evil. How can anyone think of a cute, little, innocent, fluffy bunny as evil? I do not know.
My original intent was to discuss Rabbit and his wily ways, but instead I came upon the American Indian Rabbit Dance.
I am not sure why, but the dance spoke to me somehow and I knew I had to do more research. This led me on a lovely journey on which I discovered the following link that leads to the Mohawk legend of the Rabbit Dance: http://webcache.googleusercontent.com/search?q=cache:http://www.turtletrack.org/Issues00/Co04222000/CO_04222000_Rabbitdance.htm
This story reveals that the Rabbit Dance is a dance of gratefulness to rabbits and all of the good things they offer to humans. I was admittedly disturbed by the Rabbit I read about in the textbook for class. He was violent, selfish, and hungry for power. In this story, though, the rabbits are understanding, gentle, and generous to the point of offering their lives for the general good of the natural world. The mutual respect for life seen in the interaction of the humans with the rabbits is quite overwhelming. In the middle of a hunt, the minds of the men are swept away by the beauty of a dance performed by creatures that are stereo-typically considered prey.
I also found this link that will take you to a short clip of the Sioux Rabbit Dance music. It is pretty neat!
Though we have not discussed astrology in class, I could not resist the urge to explore American Indian Astrology in my blog. I am well aware of all the arguments that disprove the validity of astrology, but it is still a fascinating cultural aspect to study.
In American Indian astrology (just as in the traditional astrology one can find in the newspaper), there are twelve signs of the Zodiac. The signs are represented by realistic animals such as the otter, wolf, falcon, beaver, deer, woodpecker, salmon, bear, crow, snake, owl, and goose. This is slightly different than the Zodiac most are familiar with in that each sign is based on an animal instead of an object (such as Libra's scales). An individual's sign is based on his or her date of birth and represents a set of personality characteristics or tendencies. In American Indian astrology, the animal associated with your birth date also corresponds with the natural spirit guide that is with the individual throughout his or her life. The animal assigned as one's spirit guide is intended to impart the wisdom and experience they have acquired over many years to the individual based upon the positive and negative characteristics of their zodiac. For example, my sign is the goose. As a goose, I am hardworking, motivated, and goal oriented. However, I also tend to be unsatisfied, unsociable, and negative. The "job" of my spirit guide is to help me navigate the positive and negative characteristics of my personality to maintain a healthy, stable, communal lifestyle.
Since I chose to write about the Miwok creation myth this week, I thought it would be beneficial to post articles, pictures, and videos about the Miwok people. I am particularly fond of the first image.
http://www.firstpeople.us/FP-Html-Legends/CreationofMan-Miwok.html - I loved this story! In this version, Coyote (though he sort of cheats) is the only animal who does not create something in his own image. Also, I can't help but believe that it also points out that sometimes tricksters bring about good things. Nothing is ever entirely evil or malicious.
http://www.sfsu.edu/~geog/bholzman/ptreyes/introclt.htm -This site has some interesting info about the location and history of the Miwok people. It must be very difficult to catch a bird with a basket trap (if you read the section about foods you will know what I mean).
While I certainly enjoyed many of the Trickster Tales, I was particularly stricken by the Miwok tale "How People Were Made."
I remember sitting in Sunday school as a small child, listening to Mrs. Betty's exaggerated portrayal of how God created the world in seven days, but paid special attention to man and even chose to create him in his own image (Oh, what a gift!) .I also vividly remember memorizing scripture with my high school youth group, particularly Genesis 1:27 which states, "So God created man in his own image, in the image of God created he him; male and female created he them."
Having spent the majority of my life being told I was created in the image of something (or someone) I have absolutely no physical connection with, I was rather startled when I read the Miwok creation myth. In this myth, Coyote is concerned that everyone looks the same and changes his own image. Perhaps I am romanticizing, but I saw a great deal of artistic appreciation in the Miwok tale. Certainly all beings were considered equal, but equality (at least in this tale) is not limited to appearance.
I quickly found myself lost in thought, imagining a world in which all beings (and perhaps even a creator) find differences beautiful and necessary. How different the world would be if equality were based upon existence, not appearance.
One of the primary reasons I decided to take this course is that my ancestors (on my mother's side) are all American Indian, but I have had very little connection with any of them or their culture. I have, however, been fortunate enough to have memories of my Gramma Ayers who was half Cherokee and half Sioux. One of those memories is of my Aunt Brenda asking Gramma Ayers several questions about her life as an American Indian. Upon hearing the words "American Indian," Gramma Ayers jerked her head up from the always present spit cup she carried and looked at my aunt with a stern face and said, "I am not an Indian. I am white." Startled, my aunt asked her why she did not claim her heritage. Once again, Gramma Ayers said, "I don't have heritage to claim. I am not Indian. I am white." Until the day she died, my great-grandmother refused to admit that she was an Indian and she was sure to tell all of her children that they were not Indian, they were white and would have everything white children had.
I often wondered why she was so afraid to be honest about her race. I knew very little (and still do not know very much) about American Indian history and what my Gramma Ayers likely experienced in her lifetime. After seeing the film "Reel Injun," however, I feel that I understand at least a bit more. When thinking of her, I could not help but remember the children watching the film and the looks on their faces. Did my great-grandmother experience this strange prejudice first-hand. I am certain that it is possible. Gramma Ayers was sold to a white family at the age of twelve and eventually married the man who bought her after his wife's death. She bore him thirteen children, all of whom were "white." I wish she would have spoken more about her parents, grandparents, and siblings. She never once mentioned them (at least to my knowledge) and she never spoke about her beliefs, other than to tell us that her parents adopted Christian names when she was a young girl and they changed her name as well.
I wonder if she ever saw any of the films mentioned in "Reel Injun" and if she did, I wonder what she thought. I wonder if she believed that she was all of the shameful things that others claimed American Indians were. It is certainly possible, but unfortunately, I will never know.
