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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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<strong>The</strong>re is an old tradition among numerous tribes of a twosided,<br />

complementary social structure. In <strong>the</strong> <strong>American</strong><br />

Sou<strong>the</strong>ast this tradition was worked out <strong>in</strong> terms of <strong>the</strong> red chief<br />

and <strong>the</strong> white chief, positions held by women and by men and<br />

correspond<strong>in</strong>g to <strong>in</strong>ternal affairs and external affairs. <strong>The</strong>y were<br />

both spiritual and ritualistic, but <strong>the</strong> white chief or <strong>in</strong>ternal chief<br />

functioned <strong>in</strong> harmony-effective ways. This chief ma<strong>in</strong>ta<strong>in</strong>ed<br />

peace and harmony among <strong>the</strong> people of <strong>the</strong> band, village, or<br />

tribe and adm<strong>in</strong>istered domestic affairs. <strong>The</strong> red chief, also<br />

known as <strong>the</strong> war chief, presided over relations with o<strong>the</strong>r tribes<br />

and officiated over events that took people away from <strong>the</strong><br />

village. Among <strong>the</strong> Pueblo of <strong>the</strong> <strong>American</strong> Southwest are two<br />

notable traditional offices: that of <strong>the</strong> cacique (a Spanish term<br />

for <strong>the</strong> Tiamuni Hotch<strong>in</strong> or traditional leader), who was charged<br />

with ma<strong>in</strong>ta<strong>in</strong><strong>in</strong>g <strong>in</strong>ternal harmony, and that of <strong>the</strong> hotch<strong>in</strong> or<br />

“war capta<strong>in</strong>,” whose office was concerned with mediat<strong>in</strong>g<br />

between <strong>the</strong> tribe and outsiders, implement<strong>in</strong>g foreign policy,<br />

and, if necessary, call<strong>in</strong>g for defensive or retaliatory forays.<br />

This hotch<strong>in</strong>, whose title is usually translated “country chief” or<br />

“outside chief,” was first authorized by Iyatiku when she still<br />

lived among <strong>the</strong> people. 13 At that time <strong>the</strong>re was no “<strong>in</strong>side”<br />

chief o<strong>the</strong>r than <strong>the</strong> Mo<strong>the</strong>r herself and <strong>the</strong> clan mo<strong>the</strong>rs whom<br />

she <strong>in</strong>structed <strong>in</strong> <strong>the</strong> proper ritual ways as each clan came <strong>in</strong>to<br />

be<strong>in</strong>g. S<strong>in</strong>ce Iyatiku was <strong>in</strong> residence, an <strong>in</strong>side chief or cacique<br />

was unnecessary. <strong>The</strong> present-day caciques cont<strong>in</strong>ue even now<br />

to act as her representatives and ga<strong>in</strong> <strong>the</strong>ir power directly from<br />

her. 14<br />

Thus <strong>the</strong> Pueblos are organized—as are most gynocratic tribes<br />

—<strong>in</strong>to a moiety system (as anthropologists dub it) that reflects<br />

<strong>the</strong>ir understand<strong>in</strong>g of ritual empowerment as dialogic. This<br />

dyadic structure, which emphasizes complementarity ra<strong>the</strong>r than<br />

opposition, is analogous to <strong>the</strong> external fire/<strong>in</strong>ternal fire<br />

relationship of sun and earth. That is, <strong>the</strong> core/womb of <strong>the</strong> earth

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