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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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Still, he says that <strong>the</strong>re are good men among <strong>the</strong> w<strong>in</strong>ktes and that<br />

<strong>the</strong>y have special powers. He took Richard Erdoes (who was<br />

transcrib<strong>in</strong>g his conversation for <strong>the</strong>ir book Lame Deer: Seeker<br />

of Visions) with him to a bar to <strong>in</strong>terview a w<strong>in</strong>kte. He asked <strong>the</strong><br />

man to tell him all about w<strong>in</strong>ktes, and <strong>the</strong> w<strong>in</strong>kte told Lame Deer<br />

that “a w<strong>in</strong>kte has a gift of prophecy and that he himself could<br />

predict <strong>the</strong> wea<strong>the</strong>r.” <strong>The</strong> Lakota go to a w<strong>in</strong>kte for a secret<br />

name, and such names carry great power, though <strong>the</strong>y are often<br />

off-color. “You don’t let a stranger know [<strong>the</strong> secret name],” <strong>the</strong><br />

w<strong>in</strong>kte told <strong>the</strong>m. “He would kid you about it.” 15 A w<strong>in</strong>kte’s<br />

power to name often w<strong>in</strong>s <strong>the</strong> w<strong>in</strong>kte great fame and usually a<br />

f<strong>in</strong>e gift as well.<br />

<strong>The</strong> power referred to here is magical, mysterious, and<br />

sacred. That does not mean that its possessors are to be regarded<br />

as a priestly pious people, for this is hardly <strong>the</strong> case. But it does<br />

mean that those who possess “medic<strong>in</strong>e power,” women and<br />

men, are to be treated with a certa<strong>in</strong> cautious respect.<br />

It is <strong>in</strong>terest<strong>in</strong>g to note that <strong>the</strong> story—one of <strong>the</strong> few reliable<br />

accounts of persons whose sexual orientation differs from <strong>the</strong><br />

heterosexual—concerns a male, a w<strong>in</strong>kte. <strong>The</strong> stories about<br />

koskalaka are yet to be told. It seems to me that this suppression<br />

is a result of a series of co<strong>in</strong>cidental factors: <strong>the</strong> historical<br />

events connected with <strong>the</strong> conquest of Native America; <strong>the</strong><br />

<strong>in</strong>fluence of Christianity and <strong>the</strong> attendant brutal suppression of<br />

medic<strong>in</strong>e people and medic<strong>in</strong>e practices; <strong>the</strong> patriarchal<br />

suppression of all references to power held by women; Christian<br />

notions of proper sexual behavior; and, recently, an attempt on<br />

<strong>the</strong> part of a number of <strong>American</strong> <strong>Indian</strong> men to suppress<br />

knowledge among <strong>the</strong>ir own people (and among Europeans and<br />

<strong>American</strong>s) of <strong>the</strong> traditional place of woman as powerful<br />

medic<strong>in</strong>e people and leaders <strong>in</strong> <strong>the</strong>ir own right, accompanied by<br />

a dismissal of women as central to tribal ritual life. 16<br />

Under <strong>the</strong> reign of <strong>the</strong> patriarchy, <strong>the</strong> medic<strong>in</strong>e-dyke has

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