The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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1. Linda Hogan, “Blessing,” in Calling Myself Home (New York: Greenfield Review Press, 1978), p. 27. Also in The Remembered Earth, ed. Geary Hobsen (Albuquerque, N. Mex.: Red Earth Press, 1979; reissued Albuquerque: University of New Mexico Press, 1981), p. 55. 2. Mary Randle TallMountain, “The Last Wolf,” in There Is No Word for Goodbye (Marvin, S.D.: Blue Cloud Quarterly, 1981), p. 15. 3. Wendy Rose, “I Expected My Skin to Ripen,” in Lost Copper (Morongo Indian Reservation, Canning, Calif.: Malki Museum Press, 1980), p. 219. 4. Rose, “I Expected,” p. 219. 5. Leslie Marmon Silko, “Toe’osh: A Laguna Coyote Story,” in Storyteller (New York: Viking, 1981), p. 237. Also in The Third Woman: Minority Women Writers of the United States , ed. Dexter Fisher (Boston: Houghton Mifflin, 1980), p. 94. 6. Elizabeth Cook-Lynn, “Contradiction,” in Then Badger Said This (New York: Vantage Press, 1977), p. 12. Also in Fisher, Third Woman, p. 104. 7. nila northSun, “moving camp too far,” in Diet Pepsi and Nacho Cheese (Fallon, Nev.: Duck Down Press, 1977), p. 14. Also in Hobsen, Remembered Earth, p. 380. 8. Joy Harjo, “3 AM,” in The Last Song (Las Cruces, N. Mex.: Puerto del Sol Press, 1975), and in What Moon Drove Me to This (Berkeley, Calif.: Reed and Cannon, 1979), p. 43. Also in Hobsen, Remembered Earth, p. 380. 9. Roberta Hill Whiteman, “Leap in the Dark,” in Fisher, Third Woman , pp. 123–124. Reprinted, Star Quilt (Minneapolis: Holy Cow! Press, 1984), pp. 13–15. 10. Hill Whiteman, “Leap,” pp. 123–124. 11. Linda Hogan, “Morning: The World in the Lake,” unpublished manuscript, 1981. Revised version published in Seeing Through the Sun (Amherst: University of Massachusetts
Press, 1985), p. 56. 12. Paula Gunn Allen, from “Transformations,” revised version in manuscript; original in Starchild (Marvin, S.D.: Blue Cloud Quarterly, 1981). This Wilderness in My Blood: Spiritual Foundations of the Poetry of Five American Indian Women 1. Joy Harjo, interview with Paula Gunn Allen, Phoenix, Ariz., October 1981. 2. Harjo, interview, 1981. 3. Harjo, interview, 1981. 4. Joy Harjo, “Moonlight,” Strawberry Press Post Card Series (Brooklyn, N.Y.: Strawberry Press, 1980). 5. Linda Hogan, interview with Paula Gunn Allen, Idledale, Col., June 1982. 6. Hogan, interview, 1982. 7. Hogan, interview, 1982. 8. Hogan, journal excerpt, unpublished, 1979. 9. Hogan, journal excerpt, unpublished, 1981. 10. Hogan, journal excerpt, April 17, 1981. 11. Linda Hogan, “The Women Speaking,” in Daughters, I Love You (Denver, Col.: Loretto Heights College, 1981), p. 15. 12. Mary Randle TallMountain, “The Figure in Clay,” in There Is No Word for Goodbye (Marvin, S.D.: Blue Cloud Quarterly, 1982). 13. Wendy Rose, “Affirmative Action, Berkeley, 1977,” unpublished manuscript. 14. Carol Lee Sanchez, interview with Paula Gunn Allen, May 1982. 15. Sanchez, interview with Paula Gunn Allen, May 1982. 16. Carol Lee Sanchez, “the Song, the Dance, the Poem,”
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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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constitutes his declaration of his
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e able to see how the interpolation
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Page 333 and 334: Actually, the legitimacy of motherh
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Page 339 and 340: accepted as part of the woman’s c
Page 341 and 342: together women tilled their fields,
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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 and 368: 8. N. Scott Momaday, House Made of
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Page 371: 11. Momaday, House, p. 64. 12. Lesl
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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
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
Page 419 and 420: Quakers, 3, 35. See also Christiani
Page 421 and 422: 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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