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The Sacred Hoop: Recovering the Feminine in American Indian Traditions

by Paula Gunn Allen

by Paula Gunn Allen

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We are <strong>the</strong> land, and <strong>the</strong> land is mo<strong>the</strong>r to us all. <strong>The</strong>re is not<br />

a symbol <strong>in</strong> <strong>the</strong> tale that is not <strong>in</strong> some way connected with<br />

womanness, that does not <strong>in</strong> some way relate back to Ts’eh and<br />

through her to <strong>the</strong> universal fem<strong>in</strong><strong>in</strong>e pr<strong>in</strong>ciple of creation:<br />

Ts’its’tsi’nako, Thought Woman, Grandmo<strong>the</strong>r Spider, Old<br />

Spider Woman. All tales are born <strong>in</strong> <strong>the</strong> m<strong>in</strong>d of Spider Woman,<br />

and all creation exists as a result of her nam<strong>in</strong>g.<br />

We are <strong>the</strong> land. To <strong>the</strong> best of my understand<strong>in</strong>g, that is <strong>the</strong><br />

fundamental idea that permeates <strong>American</strong> <strong>Indian</strong> life; <strong>the</strong> land<br />

(Mo<strong>the</strong>r) and <strong>the</strong> people (mo<strong>the</strong>rs) are <strong>the</strong> same. As Lu<strong>the</strong>r<br />

Stand<strong>in</strong>g Bear has said of his Lakota people, “We are of <strong>the</strong> soil<br />

and <strong>the</strong> soil is of us.” <strong>The</strong> earth is <strong>the</strong> source and <strong>the</strong> be<strong>in</strong>g of <strong>the</strong><br />

people, and we are equally <strong>the</strong> be<strong>in</strong>g of <strong>the</strong> earth. <strong>The</strong> land is not<br />

really a place, separate from ourselves, where we act out <strong>the</strong><br />

drama of our isolate dest<strong>in</strong>ies; <strong>the</strong> witchery makes us believe<br />

that false idea. <strong>The</strong> earth is not a mere source of survival, distant<br />

from <strong>the</strong> creatures it nurtures and from <strong>the</strong> spirit that brea<strong>the</strong>s <strong>in</strong><br />

us, nor is it to be considered an <strong>in</strong>ert resource on which we<br />

draw <strong>in</strong> order to keep our ideological self function<strong>in</strong>g, whe<strong>the</strong>r<br />

we perceive that self <strong>in</strong> sociological or personal terms. We must<br />

not conceive of <strong>the</strong> earth as an ever-dead o<strong>the</strong>r that supplies us<br />

with a sense of ego identity by virtue of our contrast to its<br />

perceived nonbe<strong>in</strong>g. Ra<strong>the</strong>r, for <strong>American</strong> <strong>Indian</strong>s like Betonie,<br />

<strong>the</strong> earth is be<strong>in</strong>g, as all creatures are also be<strong>in</strong>g: aware,<br />

palpable, <strong>in</strong>telligent, alive. Had Tayo known clearly what<br />

Stand<strong>in</strong>g Bear articulated—that “<strong>in</strong> <strong>the</strong> <strong>Indian</strong> <strong>the</strong> spirit of <strong>the</strong><br />

land is still vested,” that human be<strong>in</strong>gs “must be born and reborn<br />

to belong,” so that <strong>the</strong>ir bodies are “formed of <strong>the</strong> dust of <strong>the</strong>ir<br />

forefa<strong>the</strong>r’s bones”—he would not be ill. But if he had known<br />

consciously what he knew unconsciously, he would not have<br />

been a major agent of <strong>the</strong> counterceremony, and this tale would<br />

not have been told.<br />

Tayo’s illness is a result of separation from <strong>the</strong> ancient unity

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