The Sacred Hoop: Recovering the Feminine in American Indian Traditions

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The Sacred Hoop Recovering the Feminine in American Indian Traditions Paula Gunn Allen
For Native people everywhere: may our voices be strong, our hearts red and sweet. May we walk in Beauty. Ahô. —Shimana (Paula Gunn Allen)
Page 2: EARLY BIRD BOOKS FRESH EBOOK DEALS,
Page 7 and 8: Angry Women Are Building: Issues an
Page 9 and 10: throughout the United States, incre
Page 11 and 12: As she read, my heart was lifted in
Page 13 and 14: of women in native life across the
Page 15 and 16: Something sacred indeed is going on
Page 17 and 18: essays in this volume. 1. Indians a
Page 19 and 20: unquestioned power of such magnitud
Page 21 and 22: wilderness. The view of Indians as
Page 23 and 24: context. However, I know from exper
Page 25 and 26: The Ways of Our Grandmothers
Page 27 and 28: North America since white contact,
Page 29 and 30: she is thought itself, from which a
Page 31 and 32: engendering), Thought Woman is not
Page 33 and 34: Woman. The Lakota are connected to
Page 35 and 36: There is an old tradition among num
Page 37 and 38: matrifocally resorted to their accu
Page 39 and 40: esult of defeat as well as of victo
Page 41 and 42: communication with animals, plants,
Page 43 and 44: among Indians) that was empowered b
Page 45 and 46: ody of a bird and the head of a wom
Page 47 and 48: makes them the preponderant powers
Page 49 and 50: them, he says, “Enough … mother
Page 51 and 52: When Women Throw Down Bundles: Stro
Page 53 and 54:
function in present-day American In
Page 55 and 56:
Canadian border defeated. Pressed f
Page 57 and 58:
during the council that decided on
Page 59 and 60:
Cherokee gynocracy, of a region tha
Page 61 and 62:
possession of Cherokee lands. The C
Page 63 and 64:
each other and experienced it at ea
Page 65 and 66:
nonauthoritarian social system wher
Page 67 and 68:
degynocraticization is subject to i
Page 69 and 70:
adversarial and dualistic perceptio
Page 71 and 72:
II Since the coming of the Anglo-Eu
Page 73 and 74:
were about power, not about sin or
Page 75 and 76:
am trying to get non-Indian approva
Page 77 and 78:
and white, explains the situation d
Page 79 and 80:
The acts of aggression committed ag
Page 81 and 82:
literature, in fact, is known only
Page 83 and 84:
Geronimo’s autobiography, Frederi
Page 85 and 86:
thus be exiled from the perfect pla
Page 87 and 88:
the one, significance is a necessar
Page 89 and 90:
emphasize restoration of wholeness,
Page 91 and 92:
should be interrelated, given the b
Page 93 and 94:
epetition integrates or fuses, allo
Page 95 and 96:
Seated at home behold me, Lo, here,
Page 97 and 98:
desire will ensure its gratificatio
Page 99 and 100:
The westerner’s bias against nono
Page 101 and 102:
commonplace are one. To you symbols
Page 103 and 104:
presume that thoughts are idiosyncr
Page 105 and 106:
particular talent that human beings
Page 107 and 108:
tales and songs, which may be humor
Page 109 and 110:
from the point of view of its peopl
Page 111 and 112:
its way takes up themes that pervad
Page 113 and 114:
on human life, largely because conf
Page 115 and 116:
incorporating event within event, p
Page 117 and 118:
American novelists’ use of ritual
Page 119 and 120:
complementarity. The women’s trad
Page 121 and 122:
United States (and is still occurri
Page 123 and 124:
that is, accepted the whites’ pea
Page 125 and 126:
esult in either genocide or deicide
Page 127 and 128:
ceremonials known as chantways. The
Page 129 and 130:
then one must accept “devil” wo
Page 131 and 132:
coyote, an ant, but who in any case
Page 133 and 134:
In his early thirties, Loney, who w
Page 135 and 136:
Francisco thus shows that the signi
Page 137 and 138:
connect a person with the world wor
Page 139 and 140:
Saint Plumero Bigfoot. A total inno
Page 141 and 142:
counseled by the Spirit of Thought,
Page 143 and 144:
narrative counterparts, stories, an
Page 145 and 146:
Something Sacred Going on Out There
Page 147 and 148:
muteness. 2 So while μ οσ is tra
Page 149 and 150:
caused myth to be regarded as “a
Page 151 and 152:
Classical myths could be rescued by
Page 153 and 154:
sought, and his vision was bestowed
Page 155 and 156:
associated with Thunder and the Wes
Page 157 and 158:
And in this mystic body, or mythic
Page 159 and 160:
This sequence reveals to Black Elk
Page 161 and 162:
movements and action and in charact
Page 163 and 164:
eyond the small hoop of the Lakota
Page 165 and 166:
incorporates both. Lastly, the myth
Page 167 and 168:
We are the land, and the land is mo
Page 169 and 170:
waters of life that flow from a wom
Page 171 and 172:
about Tayo’s life is ordinary whi
Page 173 and 174:
After Tayo completes the first step
Page 175 and 176:
this disordered thinking into motio
Page 177 and 178:
A Stranger in My Own Life: Alienati
Page 179 and 180:
I wolde think their life moste happ
Page 181 and 182:
signaled. Then, too, one can meet t
Page 183 and 184:
I felt like a tourist. 3 Simon J. O
Page 185 and 186:
ecause others hated her whites hate
Page 187 and 188:
choose to perceive themselves as th
Page 189 and 190:
acceptably Indian (with all the pai
Page 191 and 192:
and the yellow wind make me shiver
Page 193 and 194:
The violence in which Abel finds hi
Page 195 and 196:
cattle and fields because Rocky see
Page 197 and 198:
seeing for some time, and by this m
Page 199 and 200:
stasis of Loney as he approaches th
Page 201 and 202:
Momaday’s portrayal of Abel as lo
Page 203 and 204:
The Ceremonial Motion of Indian Tim
Page 205 and 206:
death with life. Francisco understa
Page 207 and 208:
hoop dance I was watching in my ima
Page 209 and 210:
to a nearly chronological narrative
Page 211 and 212:
thought I heard them talking, comin
Page 213 and 214:
Answering the Deer: Genocide and Co
Page 215 and 216:
witness is one solution, but it is
Page 217 and 218:
ago and they fought over Acoma land
Page 219 and 220:
ut i can see an eagle almost extinc
Page 221 and 222:
A contemporary American Indian is a
Page 223 and 224:
joined to blood and flesh. There’
Page 225 and 226:
This Wilderness in My Blood: Spirit
Page 227 and 228:
crazy. But I also know, in another
Page 229 and 230:
Hogan speaks of a phase she went th
Page 231 and 232:
world of creatures, human and nonhu
Page 233 and 234:
toward one another. Their pulses be
Page 235 and 236:
eturned to the Alaskan Koyukon vill
Page 237 and 238:
Your small shape remained In mornin
Page 239 and 240:
present in the work of “marginal
Page 241 and 242:
here? Shall I go mumbling into my k
Page 243 and 244:
from Paguate to a small land-grant
Page 245 and 246:
dead society, but the reworking of
Page 247 and 248:
and cannot sing it into line. 3) as
Page 249 and 250:
Pushing Up the Sky
Page 251 and 252:
States; an analysis of lesbianism i
Page 253 and 254:
extinction which for several hundre
Page 255 and 256:
death. A headline in the Navajo Tim
Page 257 and 258:
human life and human dignity was ha
Page 259 and 260:
in South America—Brazil, Argentin
Page 261 and 262:
example, the Kaska of Canada would
Page 263 and 264:
were contemptuous of Gay traditions
Page 265 and 266:
considerable stature on Native Amer
Page 267 and 268:
lands. One of the women, identified
Page 269 and 270:
childbearer, and nurturer, they no
Page 271 and 272:
human agency. For Mrs. McCabe, havi
Page 273 and 274:
are inextricably interwoven with fe
Page 275 and 276:
certain women as individuals result
Page 277 and 278:
healing is a matter of restoring th
Page 279 and 280:
traditionalism. The Native American
Page 281 and 282:
Native America. America does not se
Page 283 and 284:
The Matrons held so much policy-mak
Page 285 and 286:
convinced that those wars were and
Page 287 and 288:
Dye declared that Sacagawea, whose
Page 289 and 290:
worlds occurred, come to mark much
Page 291 and 292:
ody responsible for implementing po
Page 293 and 294:
ought here as slaves. Ethnographer
Page 295 and 296:
Kochinnenako in Academe: Three Appr
Page 297 and 298:
approach reveals not only the explo
Page 299 and 300:
are not possible in English. Langua
Page 301 and 302:
and are so painted at death so that
Page 303 and 304:
woven from the silks of corn, a bel
Page 305 and 306:
mood. On approaching the city, he f
Page 307 and 308:
have white markings upon them. From
Page 309 and 310:
A Keres Interpretation When a tradi
Page 311 and 312:
exchange of dominance, and thus eac
Page 313 and 314:
to accept a life bereft of warmth a
Page 315 and 316:
males as one of them in order to bu
Page 317 and 318:
constitutes his declaration of his
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
Page 327 and 328:
the manly hearted woman divorces he
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
Page 349 and 350:
power, all the life ways and values
Page 351 and 352:
grandmother/mother/Peacemaker/farme
Page 353 and 354:
American Indian studies is not pure
Page 355 and 356:
materials selected and erected to h
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
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 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
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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