The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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The Sacred Hoop: A Contemporary Perspective 1. Mythic: 1. narratives that deal with metaphysical, spiritual, and cosmic occurrences that recount the spiritual past and the “mysteries” of the tribe; 2. sacred story. The Word in its cosmic, creative sense. This usage follows the literary meaning rather than the common or vernacular meaning of “fictive” or “not real narrative dealing with primitive, irrational explanations of the world.” 3. translational. 2. Hyemehosts Storm, Seven Arrows (New York: Harper and Row, 1972), p. 4. 3. John G. Neihardt, Black Elk Speaks (Lincoln: University of Nebraska Press, 1961), p. 35. 4. Frederick Turner III, Introduction, Geronimo: His Own Story, by Geronimo, ed. S. M. Barrett (New York: Ballantine, 1978), p. 7. 5. D’Arcy McNickle, Native American Tribalism: Indian Survivals and Renewals (New York: Oxford University Press, 1973), pp. 12–13. 6. Alice Marriott and Carol K. Rachlin, American Indian Mythology (New York: New American Library, 1972), p. 39. 7. Marriott and Rachlin, American Indian Mythology, p. 39. 8. Natalie B. Curtis, The Indians’ Book: Songs and Legends of the American Indians (New York: Dover, 1968), pp. 8, 7. 9. From a prayer of the Night Chant of the Navajo people. 10. I am making this inference from the account of the appearance of White Buffalo Cow Woman to Kablaya as recounted by Black Elk in The Sacred Pipe: Black Elk’s Account of the Seven Rites of the Oglala Sioux, ed. Joseph Eyes Brown (Baltimore: Penguin, 1971), pp. 67–100. 11. T. Kroeber and Robert F. Heizer, Almost Ancestors: The First Californians, ed. F. David Hales (San Francisco: Sierra Club, 1968), pp. 28–30.
12. Margot Astrov, American Indian Prose and Poetry (New York: Capricorn, 1962), p. 12. 13. Curtis, Indians’ Book, p. 356. I have reproduced this part of the chant in its entirety, although the Curtis version has only one stanza with a note regarding the proper form. 14. Astrov, American Indian Prose, p. 12. 15. Astrov, American Indian Prose, p. 50. 16. Astrov, American Indian Prose, p. 50. 17. John (Fire) Lame Deer and Richard Erdoes, Lame Deer: Seeker of Visions (New York: Touchstone, 1972), pp. 108–109. 18. Crazy Dog Society song of the Kiowa people. This version appears in Alice Marriott, Kiowa Years: A Study in Culture Impact (New York: Macmillan, 1968), p. 118. 19. Lame Deer and Erdoes, Lame Deer, p. 115. 20. Sigmund Freud, Totem and Taboo , trans. James Strachey (New York: Norton, 1952), p. 14. 21. Lame Deer and Erdoes, Lame Deer, p. 115. 22. Lame Deer and Erdoes, Lame Deer, p. 112. 23. ’49 songs were sung (danced) just before a war party went out. They are widely enjoyed today after a powwow has officially ended after midnight. One ’49 song goes like this: When the dance is ended sweetheart I will take you home. He-ya he-he-ya He-ya he-he-ya. 24. Curtis, Indians’ Book, p. x. Whose Dream Is This Anyway? Remythologizing and Self-definition in Contemporary American Indian Fiction
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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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connect a person with the world wor
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Saint Plumero Bigfoot. A total inno
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counseled by the Spirit of Thought,
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narrative counterparts, stories, an
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Something Sacred Going on Out There
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muteness. 2 So while μ οσ is tra
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caused myth to be regarded as “a
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Classical myths could be rescued by
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sought, and his vision was bestowed
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associated with Thunder and the Wes
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And in this mystic body, or mythic
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This sequence reveals to Black Elk
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movements and action and in charact
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eyond the small hoop of the Lakota
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incorporates both. Lastly, the myth
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We are the land, and the land is mo
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waters of life that flow from a wom
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about Tayo’s life is ordinary whi
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After Tayo completes the first step
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this disordered thinking into motio
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A Stranger in My Own Life: Alienati
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I wolde think their life moste happ
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signaled. Then, too, one can meet t
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I felt like a tourist. 3 Simon J. O
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ecause others hated her whites hate
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choose to perceive themselves as th
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acceptably Indian (with all the pai
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and the yellow wind make me shiver
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The violence in which Abel finds hi
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cattle and fields because Rocky see
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seeing for some time, and by this m
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stasis of Loney as he approaches th
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Momaday’s portrayal of Abel as lo
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The Ceremonial Motion of Indian Tim
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death with life. Francisco understa
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hoop dance I was watching in my ima
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to a nearly chronological narrative
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thought I heard them talking, comin
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Answering the Deer: Genocide and Co
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witness is one solution, but it is
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ago and they fought over Acoma land
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ut i can see an eagle almost extinc
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A contemporary American Indian is a
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joined to blood and flesh. There’
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This Wilderness in My Blood: Spirit
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crazy. But I also know, in another
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Hogan speaks of a phase she went th
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world of creatures, human and nonhu
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toward one another. Their pulses be
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eturned to the Alaskan Koyukon vill
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Your small shape remained In mornin
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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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Page 361 and 362: of Adrian Recinos (Norman: Universi
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Page 367 and 368: 8. N. Scott Momaday, House Made of
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Page 381 and 382: perhaps permanently altered the nar
Page 383 and 384: Selected Bibliography Autobiographi
Page 385 and 386: Brandon, William. The Last American
Page 387 and 388: University of Nebraska Press, 1983.
Page 389 and 390: Rinehart and Winston, 1984. Harjo,
Page 391 and 392: Cochran, Jo (Lakota), et al. Bearin
Page 393 and 394: Larson, Charles R. American Indian
Page 395 and 396: “Black-feet, Blood and Peigan Hun
Page 397 and 398: INDEX Abanaki Indians, 23 Abzug, Be
Page 399 and 400: ceremonies) Beloved Woman of the Na
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Page 403 and 404: Crazy Horse (Sioux leader), 115, 26
Page 405 and 406: Elderly, the: treatment of, 49, 191
Page 407 and 408: Ghost Dance, 115. See also Dances G
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Page 411 and 412: Kilpatrick, Jack and Anna, 116 King
Page 413 and 414: 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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