The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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96; tribal literature distorted by, 240 (see also Patriarchy); and women’s status, 3, 30–31, 32–42, 48–49, 193, 195, 196, 200, 202–3, 224, 253. See also Government policy Color, significance of: black, 114; blue, 26, 74, 121; green, 228, 237, 239; red, 26, 69, 114, 226; white, 19, 74, 239; yellow, 26, 226, 228, 237, 239 Columbus, Christopher, 194, 218; quoted, 214–15 Communism, development of, 220 Community: defined, 252; sense of, 275n3. See also Tribal systems Concerned Aboriginal Women (organization), 201 Confederacy, see Iroquois Indians Consciousness: feminist, 168 (see also Feminism); individual, raising of, 62; ritual, 63, 94; tribal, 162, 169, 172, 247; universal or collective, 68, 70, 80, 175; western vs. Indian, 150–51 (see also Western/non-Indian thought) Constitution, Cherokee, 37–38. See also Cherokee Indians Conversations from the Nightmare (Sanchez), 178 Cook-Lynn, Elizabeth, 159, 264 Cooper, James Fenimore, 77 Cooperation, 23, 26, 29, 31, 206, 211; of Indians with invaders, 266; and sharing, 3, 18, 215, 217 Corn (green-corn) dances, see Dances Corn Mother (Irriaku), 17, 18, 22, 25, 226, 233; Yellow Woman as, 233, 237, 238. See also Yellow Woman Corn or Earth Woman (Naiya Iyatiku), 13, 27, 29, 45, 214, 232, 237; as bird being, 26; equated with Uretsete, 20, 99; as guardian at gate of spirit world, 17–18, 19, 22, 26, 226, 239; resemblance of, to Tinotzin (Our Lady of Guadalupe), 26. See also Grandmother(s); Selu (Cherokee goddess) Cortés, Hernán, 282n7 Coyote tales, 158 Coyote Woman, 45
Crazy Horse (Sioux leader), 115, 263, 266 Creation: Christian vs. non-Christian view of, 15, 56–58; by “Grandmothers,” 200–201 (see also Grandmother[s]); Keres story regarding, see Keres Indians; ongoing, human role in, 57, 67, 73, 206; and women as vitalizers, see Childbirth. See also Creatrix, the Creatrix, the, 14, 15–16, 30, 119, 264; and Original or Creation Thinking, 29; replaced by Creator, 41; Thought Woman as, see Spider Old Woman/Thought Woman. See also Feminine power Cree Indians, 92, 141–42 Creek Indians, 158, 160, 166, 197 Crow Indians, 32, 158, 197, 198, 252–53 “Crying for pity” (vision quest), see Vision(s) Cultural bias, 67–68, 225; antibackground, 75, 77–78, 96, 244; antipatriarchal (of feminists), 235; European vs. American, 217; homophobic, 198–99, 200, 280n1; male/patriarchal, 4, 216, 222–23, 224, 283–84n6, 250, 266, 268; racist, 77, 191, 192, 198, 235, 280n1, 283n6; Southwestern vs. Plains, 145. See also Christianity; Colonization; Male dominance; Media, the; Patriarchy; “Savages”; Western/non-Indian thought Curtis, Natalie, 116 Custer, George A., 276–77n12 Dances: dream dances, 204; as element in ceremony, 62–63, 64, 115; ’49s, 74; Ghost Dance, 115; green-corn, deer, and Feast Day dances, 150, 179; hoop dance, 4; Horse Dance, 112, 114; mask dances (Kochinnenako), 233, 237, 238; rain dances, 63; Sun Dance (wiwanyag wachipi), 61, 62, 205; suppression of (by government, 1920), 199; Zuni dance (Shalako), 73. See also Ceremony Darkness in Saint Louis Bearheart, The (Vizenor), 82, 95, 97– 98
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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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features of the forest. When a woma
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materials. Western technological-in
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tale. I am acutely aware that much
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the manly hearted woman divorces he
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concept of women, the concept of bo
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household as an economic unit but h
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Actually, the legitimacy of motherh
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questioner and the newcomer. Again,
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as men on the eve of combat, or pre
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accepted as part of the woman’s c
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together women tilled their fields,
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The Lakota have a word for some of
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ecome anathema; her presence has be
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Stealing the Thunder: Future Vision
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power, all the life ways and values
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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
Page 369 and 370: of the ritual significance of the d
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: (“rope baby”), 258; and women a
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
Page 423 and 424: Squaws, see Sunksquaws Standing Bea
Page 425 and 426: Oral tradition Trobriand Islands, 2
Page 427 and 428: 52, 264 West, the (as symbol): colo
Page 429 and 430: World War II, 21, 125 Wovoka (Paiut
Page 431 and 432: American Indian studies; Marta Fiel
Page 433 and 434: 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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