The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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Press, 1978), pp. 755–756. 3. Rollo May, Love and Will (New York: Random House, 1966), p. 107. 4. Thomas Mann, “Freud and the Future,” in Henry A. Murray, ed., Myth and Mythmakers (New York: George Braziller, 1960), p. 373. 5. Harry Levin, “Some Meanings of Myth” in Murray, Myth, p. 106. 6. John Stands-in-Timber and Margot Liberty, Cheyenne Memories (Lincoln: University of Nebraska Press, 1972), p. 27. 7. Stands-in-Timber and Liberty, Cheyenne Memories, p. 36. 8. Stands-in-Timber and Liberty, Cheyenne Memories, p. 39. 9. Stands-in-Timber and Liberty, Cheyenne Memories, pp. 39–41. 10. See John (Fire) Lame Deer and Richard Erdoes, Lame Deer: Seeker of Visions (New York: Touchstone, 1972); Black Elk and Joseph Epes Brown, The Sacred Pipe (Baltimore: Penguin, 1971), p. 44, for details on inipi and hanblecheya. 11. John G. Neihardt, Black Elk Speaks (Lincoln: University of Nebraska Press, 1961). 12. Sitting Bull had a vision before the Battle of the Greasy Grass (Little Big Horn) that foretold Custer’s defeat. Yet histories, sometimes mentioning the vision as an example of primitive superstition, I suppose, generally lay the defeat to the “overwhelming” numbers of warriors Custer fought and to ambush tactics. The facts of the matter are quite different, as an earnest student of military strategy can discover: as many Indians as some reports estimate couldn’t have watered their horses or found sufficient game to feed themselves, let alone ambush Yellow Hair. 13. Neihardt, Black Elk Speaks, p. 22. 14. Neihardt, Black Elk Speaks, p. 22. 15. Neihardt, Black Elk Speaks, p. 92. There are explanations
of the ritual significance of the directions in a number of sources. Hamilton A. Tyler, Pueblo Gods and Myths (Norman: University of Oklahoma Press, 1964), is a good source. Few adequate accounts of Indian religions or philosophy can be complete without some discussion of this. 16. Neihardt, Black Elk Speaks, pp. 25–26. 17. Neihardt, Black Elk Speaks, p. 30. 18. Neihardt, Black Elk Speaks, p. 26. 19. Neihardt, Black Elk Speaks, pp. 26–29. 20. Neihardt, Black Elk Speaks, pp. 29–30. 21. Neihardt, Black Elk Speaks, pp. 39–40. 22. Neihardt, Black Elk Speaks, pp. 40, 43. 23. Neihardt, Black Elk Speaks, p. 40. 24. Neihardt, Black Elk Speaks, p. 40. 25. Neihardt, Black Elk Speaks, p. 35. I have included all the lines of the songs, as proper, though Neihardt only indicates where the repetitions go. 26. Neihardt, Black Elk Speaks, p. 44. 27. Neihardt, Black Elk Speaks, pp. 163–165. 28. Neihardt, Black Elk Speaks, p. 165. 29. Neihardt, Black Elk Speaks, pp. 166–180. 30. Neihardt, Black Elk Speaks, p. 180. 31. Neihardt, Black Elk Speaks, see pp. 174–179 for entire relevant passage. 32. Neihardt, Black Elk Speaks, pp. 178–179. 33. Neihardt, Black Elk Speaks, pp. 234–251. See also Stands-in-Timber and Liberty, Cheyenne Memories, Natalie Curtis, ed., The Indians’ Book (New York: Dover, 1968), and especially James Mooney, The Ghost Dance Religion and the Great Sioux Outbreak of 1890 (Chicago: University of Chicago Press, 1965). 34. Neihardt, Black Elk Speaks, p. 169.
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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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to accept a life bereft of warmth a
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males as one of them in order to bu
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Page 319 and 320: e able to see how the interpolation
Page 321 and 322: features of the forest. When a woma
Page 323 and 324: materials. Western technological-in
Page 325 and 326: tale. I am acutely aware that much
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Page 329 and 330: concept of women, the concept of bo
Page 331 and 332: household as an economic unit but h
Page 333 and 334: Actually, the legitimacy of motherh
Page 335 and 336: questioner and the newcomer. Again,
Page 337 and 338: as men on the eve of combat, or pre
Page 339 and 340: accepted as part of the woman’s c
Page 341 and 342: together women tilled their fields,
Page 343 and 344: The Lakota have a word for some of
Page 345 and 346: ecome anathema; her presence has be
Page 347 and 348: Stealing the Thunder: Future Vision
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Page 357 and 358: Something of the vastness of the ch
Page 359 and 360: paw, the healer rushes out of the h
Page 361 and 362: of Adrian Recinos (Norman: Universi
Page 363 and 364: Niantic, Scaticook, Piscataway, and
Page 365 and 366: 12. Margot Astrov, American Indian
Page 367: 8. N. Scott Momaday, House Made of
Page 371 and 372: 11. Momaday, House, p. 64. 12. Lesl
Page 373 and 374: Press, 1985), p. 56. 12. Paula Gunn
Page 375 and 376: and forced them to give up their un
Page 377 and 378: foremothers created a feminist hero
Page 379 and 380: I think he was doing the translatio
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
Page 401 and 402: (“rope baby”), 258; and women a
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
Page 409 and 410: life, 196-99, 202, 205, 245-47, 250
Page 411 and 412: Kilpatrick, Jack and Anna, 116 King
Page 413 and 414: Patriarchy Malinalli (La Malinche;
Page 415 and 416: Moraga, Cherrie, 214 Morgan, Lewis
Page 417 and 418: 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
Page 435 and 436:
All rights reserved, including with
Page 438 and 439:
Open Road Integrated Media is a dig
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The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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