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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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copulation. In <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g existed Thought Woman and her<br />

dormant sisters, and Thought Woman th<strong>in</strong>ks creation and s<strong>in</strong>gs<br />

her two sisters <strong>in</strong>to life. After <strong>the</strong>y are vital she <strong>in</strong>structs <strong>the</strong>m to<br />

s<strong>in</strong>g over <strong>the</strong> items <strong>in</strong> <strong>the</strong>ir baskets (medic<strong>in</strong>e bundles) <strong>in</strong> such a<br />

way that those items will have life. After that crucial task is<br />

accomplished, <strong>the</strong> creatures thus vitalized take on <strong>the</strong> power to<br />

regenerate <strong>the</strong>mselves—that is, <strong>the</strong>y can reproduce o<strong>the</strong>rs of<br />

<strong>the</strong>ir k<strong>in</strong>d. But <strong>the</strong>y are not <strong>in</strong> and of <strong>the</strong>mselves self-sufficient;<br />

<strong>the</strong>y depend for <strong>the</strong>ir be<strong>in</strong>g on <strong>the</strong> medic<strong>in</strong>e power of <strong>the</strong> three<br />

great Witch creatrixes, Thought Woman, Uretsete, and Naotsete.<br />

<strong>The</strong> sisters are not related by virtue of hav<strong>in</strong>g parents <strong>in</strong><br />

common; that is, <strong>the</strong>y are not alive because anyone bore <strong>the</strong>m.<br />

Thought Woman turns up, so to speak, first as Creatrix and <strong>the</strong>n<br />

as a personage who is act<strong>in</strong>g out someone else’s “dream.” But<br />

<strong>the</strong>re is no time when she did not exist. She has two bundles <strong>in</strong><br />

her power, and <strong>the</strong>se bundles conta<strong>in</strong> Uretsete and Naotsete,<br />

who are not viewed as her daughters but as her sisters, her<br />

coequals who possess <strong>the</strong> medic<strong>in</strong>e power to vitalize <strong>the</strong><br />

creatures that will <strong>in</strong>habit <strong>the</strong> earth. <strong>The</strong>y also have <strong>the</strong> power to<br />

create <strong>the</strong> firmament, <strong>the</strong> skies, <strong>the</strong> galaxies, and <strong>the</strong> seas, which<br />

<strong>the</strong>y do through <strong>the</strong> use of ritual magic.<br />

<strong>The</strong> idea that Woman is possessed of great medic<strong>in</strong>e power is<br />

elaborated <strong>in</strong> <strong>the</strong> Lakota myth of White Buffalo Woman. She<br />

brought <strong>the</strong> <strong>Sacred</strong> Pipe to <strong>the</strong> Lakota, and it is through <strong>the</strong><br />

agency of this pipe that <strong>the</strong> ceremonies and rituals of <strong>the</strong> Lakota<br />

are empowered. 10 Without <strong>the</strong> pipe, no ritual magic can occur.<br />

Accord<strong>in</strong>g to one story about White Buffalo Woman, she lives <strong>in</strong><br />

a cave where she presides over <strong>the</strong> Four W<strong>in</strong>ds. 11 In Lakota<br />

ceremonies, <strong>the</strong> four w<strong>in</strong>d directions are always acknowledged,<br />

usually by offer<strong>in</strong>g a pipe to <strong>the</strong>m. <strong>The</strong> pipe is ceremonial,<br />

modeled after <strong>the</strong> <strong>Sacred</strong> Pipe given <strong>the</strong> people by <strong>the</strong> <strong>Sacred</strong><br />

Woman. <strong>The</strong> Four W<strong>in</strong>ds are very powerful be<strong>in</strong>gs <strong>the</strong>mselves,<br />

but <strong>the</strong>y can function only at <strong>the</strong> bidd<strong>in</strong>g of White Buffalo

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