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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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likely to have been a medic<strong>in</strong>e woman <strong>in</strong> a special sense. She<br />

probably was a participant <strong>in</strong> <strong>the</strong> Spirit (<strong>in</strong>telligence, force<br />

field) of an Entity or Deity who was particularly close to earth<br />

dur<strong>in</strong>g <strong>the</strong> Goddess period (though that Deity is still present <strong>in</strong><br />

<strong>the</strong> lives of some <strong>American</strong> <strong>Indian</strong> women who practice Her<br />

ceremonies and participate actively and know<strong>in</strong>gly <strong>in</strong> Her<br />

reality). Signs of this Deity rema<strong>in</strong> scattered all over <strong>the</strong><br />

cont<strong>in</strong>ent: Snake Mound <strong>in</strong> Ohio is probably one. La Virg<strong>in</strong> de<br />

Guadalupe is ano<strong>the</strong>r. <strong>The</strong>re are all sorts of petroglyphs,<br />

edifices, and stories concern<strong>in</strong>g some aspect of Her, and Her<br />

signs are preserved <strong>in</strong> much of <strong>the</strong> lore and literature of many<br />

tribes.<br />

Essentially a woman’s spiritual way is dependent on <strong>the</strong> k<strong>in</strong>d<br />

of power she possesses, <strong>the</strong> k<strong>in</strong>d of Spirit to whom she is<br />

attached, and <strong>the</strong> tribe to which she belongs. She is required to<br />

follow <strong>the</strong> lead of Spirits and to carry out <strong>the</strong> tasks <strong>the</strong>y assign<br />

her. For a description of one such rite, Fr. Bernard Haile’s<br />

translation and notes on <strong>the</strong> Navajo Beauty-way/Night chant is<br />

<strong>in</strong>structive. Such stories abound <strong>in</strong> <strong>the</strong> lore and literature of <strong>the</strong><br />

<strong>American</strong> <strong>Indian</strong> people. 13 <strong>The</strong>y all po<strong>in</strong>t to a serious event that<br />

results <strong>in</strong> <strong>the</strong> death of <strong>the</strong> protagonist, her visit to <strong>the</strong> Spirit<br />

realms from which she f<strong>in</strong>ally returns, transformed and<br />

powerful. After such events, she no longer belongs to her tribe<br />

or family, but to <strong>the</strong> Spirit teacher who <strong>in</strong>structed her. This<br />

makes her seem “strange” to many of her folk, and, <strong>in</strong>deed, she<br />

may be accused of witchcraft, though that is more likely to be<br />

charged at present than it was <strong>in</strong> <strong>the</strong> past. A dyke’s <strong>in</strong>itiation<br />

takes <strong>the</strong> same course as a male’s: she is required to pass<br />

gruel<strong>in</strong>g physical tests, to lose her mundane persona, and to<br />

transform her soul and m<strong>in</strong>d <strong>in</strong>to o<strong>the</strong>r forms. (I might note here<br />

that among <strong>American</strong> <strong>Indian</strong>s men are often accused of <strong>the</strong> same<br />

th<strong>in</strong>g. Tales of evil sorcerers abound; <strong>in</strong> fact, <strong>in</strong> my read<strong>in</strong>g, <strong>the</strong>y<br />

seriously outnumber <strong>the</strong> tales about sorceresses.)

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