The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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his notice: If we raced a century over hills that ended years before, people couldn’t say our run was simply poverty of promise for a better end. We ended sometime back in recollections of glory, myths that meant the hunters meant a lot to starving wives and bad painters … Comfortable we drink and string together stories of white buffalo, medicine men who promised and delivered horrible cures for hunger, the lovely tales of war and white men massacres. Meaning gone, we dance for pennies now, our feet jangling dust that hides the bones of sainted Indians. 8 Welch directs his anger equally against white and Indian. He does not sentimentalize his forebears as noble savages, nor does he bow in shame at a history that is his birthright. But for many, writers and activists among them, unity with Indian roots is sought in the humorless repudiation of the experiences that form a large part of their cultures. In the attempt to integrate a fragmented personality, many choose violent rejection of what they know and intensely cling to dreams of lost glory, lost traditions, and a fantasized past of plenty, justice, and rectitude that may or may not have existed. The better part of integration of oneself lies in a careful reclamation of whatever facts are relevant to one’s present circumstances, though such a reclamation can hardly be pleasant when the facts themselves are so brutal. Many Indians do recognize the realities of their existence; the realization often produces a tragic vision because there is no way to be
acceptably Indian (with all the pain that implies) and acceptable to whites at the same time. The other-directedness of Indian life dictates against the inherently self-serving kind of autonomy that self-acceptance implies. The attempt to reconcile the irreconcilable often results in events such as those described in Marnie Walsh’s “Vickie Loans-Arrow, 1972”: I this morning me and my cousin charlene lost-nation are in to bobby simons bar and charlene say i tired of living there aint nothing in it and bobby simon behind the bar goes ha ha ha when she fall off the stool im laughing too she so drunk she funny … IV we drink and she pulls her face up tight tells me it dont pay to think theres something to it cause there aint and says wont nobody
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EARLY BIRD BOOKS FRESH EBOOK DEALS,
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For Native people everywhere: may o
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Angry Women Are Building: Issues an
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throughout the United States, incre
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As she read, my heart was lifted in
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of women in native life across the
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Something sacred indeed is going on
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essays in this volume. 1. Indians a
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unquestioned power of such magnitud
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wilderness. The view of Indians as
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context. However, I know from exper
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The Ways of Our Grandmothers
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North America since white contact,
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she is thought itself, from which a
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engendering), Thought Woman is not
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Woman. The Lakota are connected to
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There is an old tradition among num
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matrifocally resorted to their accu
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esult of defeat as well as of victo
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communication with animals, plants,
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among Indians) that was empowered b
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ody of a bird and the head of a wom
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makes them the preponderant powers
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them, he says, “Enough … mother
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When Women Throw Down Bundles: Stro
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function in present-day American In
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Canadian border defeated. Pressed f
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during the council that decided on
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Cherokee gynocracy, of a region tha
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possession of Cherokee lands. The C
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each other and experienced it at ea
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nonauthoritarian social system wher
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degynocraticization is subject to i
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adversarial and dualistic perceptio
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II Since the coming of the Anglo-Eu
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were about power, not about sin or
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am trying to get non-Indian approva
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and white, explains the situation d
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The acts of aggression committed ag
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literature, in fact, is known only
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Geronimo’s autobiography, Frederi
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thus be exiled from the perfect pla
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the one, significance is a necessar
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emphasize restoration of wholeness,
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should be interrelated, given the b
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epetition integrates or fuses, allo
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Seated at home behold me, Lo, here,
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desire will ensure its gratificatio
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The westerner’s bias against nono
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commonplace are one. To you symbols
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presume that thoughts are idiosyncr
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particular talent that human beings
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tales and songs, which may be humor
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from the point of view of its peopl
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its way takes up themes that pervad
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on human life, largely because conf
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incorporating event within event, p
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American novelists’ use of ritual
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complementarity. The women’s trad
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United States (and is still occurri
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that is, accepted the whites’ pea
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esult in either genocide or deicide
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ceremonials known as chantways. The
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then one must accept “devil” wo
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coyote, an ant, but who in any case
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In his early thirties, Loney, who w
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Francisco thus shows that the signi
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Page 139 and 140: Saint Plumero Bigfoot. A total inno
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Page 147 and 148: muteness. 2 So while μ οσ is tra
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Page 157 and 158: And in this mystic body, or mythic
Page 159 and 160: This sequence reveals to Black Elk
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Page 173 and 174: After Tayo completes the first step
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Page 177 and 178: A Stranger in My Own Life: Alienati
Page 179 and 180: I wolde think their life moste happ
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Page 183 and 184: I felt like a tourist. 3 Simon J. O
Page 185 and 186: ecause others hated her whites hate
Page 187: choose to perceive themselves as th
Page 191 and 192: and the yellow wind make me shiver
Page 193 and 194: The violence in which Abel finds hi
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Page 201 and 202: Momaday’s portrayal of Abel as lo
Page 203 and 204: The Ceremonial Motion of Indian Tim
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Page 209 and 210: to a nearly chronological narrative
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Page 213 and 214: Answering the Deer: Genocide and Co
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Page 217 and 218: ago and they fought over Acoma land
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Page 221 and 222: A contemporary American Indian is a
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Page 225 and 226: This Wilderness in My Blood: Spirit
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Page 229 and 230: Hogan speaks of a phase she went th
Page 231 and 232: world of creatures, human and nonhu
Page 233 and 234: toward one another. Their pulses be
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present in the work of “marginal
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here? Shall I go mumbling into my k
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from Paguate to a small land-grant
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dead society, but the reworking of
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and cannot sing it into line. 3) as
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Pushing Up the Sky
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States; an analysis of lesbianism i
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extinction which for several hundre
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death. A headline in the Navajo Tim
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human life and human dignity was ha
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in South America—Brazil, Argentin
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example, the Kaska of Canada would
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were contemptuous of Gay traditions
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considerable stature on Native Amer
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lands. One of the women, identified
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childbearer, and nurturer, they no
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human agency. For Mrs. McCabe, havi
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are inextricably interwoven with fe
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certain women as individuals result
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healing is a matter of restoring th
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traditionalism. The Native American
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Native America. America does not se
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The Matrons held so much policy-mak
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convinced that those wars were and
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Dye declared that Sacagawea, whose
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worlds occurred, come to mark much
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ody responsible for implementing po
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ought here as slaves. Ethnographer
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Kochinnenako in Academe: Three Appr
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approach reveals not only the explo
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are not possible in English. Langua
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and are so painted at death so that
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woven from the silks of corn, a bel
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mood. On approaching the city, he f
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have white markings upon them. From
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A Keres Interpretation When a tradi
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exchange of dominance, and thus eac
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to accept a life bereft of warmth a
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males as one of them in order to bu
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constitutes his declaration of his
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e able to see how the interpolation
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features of the forest. When a woma
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materials. Western technological-in
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tale. I am acutely aware that much
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the manly hearted woman divorces he
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concept of women, the concept of bo
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household as an economic unit but h
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Actually, the legitimacy of motherh
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questioner and the newcomer. Again,
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as men on the eve of combat, or pre
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accepted as part of the woman’s c
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together women tilled their fields,
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The Lakota have a word for some of
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ecome anathema; her presence has be
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Stealing the Thunder: Future Vision
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power, all the life ways and values
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grandmother/mother/Peacemaker/farme
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American Indian studies is not pure
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materials selected and erected to h
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Something of the vastness of the ch
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paw, the healer rushes out of the h
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of Adrian Recinos (Norman: Universi
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Niantic, Scaticook, Piscataway, and
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12. Margot Astrov, American Indian
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8. N. Scott Momaday, House Made of
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of the ritual significance of the d
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11. Momaday, House, p. 64. 12. Lesl
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Press, 1985), p. 56. 12. Paula Gunn
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and forced them to give up their un
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foremothers created a feminist hero
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I think he was doing the translatio
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perhaps permanently altered the nar
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Selected Bibliography Autobiographi
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Brandon, William. The Last American
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University of Nebraska Press, 1983.
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Rinehart and Winston, 1984. Harjo,
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Cochran, Jo (Lakota), et al. Bearin
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Larson, Charles R. American Indian
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“Black-feet, Blood and Peigan Hun
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INDEX Abanaki Indians, 23 Abzug, Be
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ceremonies) Beloved Woman of the Na
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(“rope baby”), 258; and women a
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Crazy Horse (Sioux leader), 115, 26
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Elderly, the: treatment of, 49, 191
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Ghost Dance, 115. See also Dances G
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life, 196-99, 202, 205, 245-47, 250
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Kilpatrick, Jack and Anna, 116 King
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Patriarchy Malinalli (La Malinche;
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Moraga, Cherrie, 214 Morgan, Lewis
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Ortiz, Simon J., 101, 131-32, 264 O
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Quakers, 3, 35. See also Christiani
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Sacred Twins, 19, 27. See also Uret
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Squaws, see Sunksquaws Standing Bea
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Oral tradition Trobriand Islands, 2
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52, 264 West, the (as symbol): colo
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World War II, 21, 125 Wovoka (Paiut
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American Indian studies; Marta Fiel
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May they hold this writing in their
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All rights reserved, including with
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Open Road Integrated Media is a dig
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