Native American Studies - Earth Spirit: The Sacred Nature Of The Indigenous People Of Turtle Island

(This is an excerpt from a University Of Metaphysical Sciences course at www.umsonline.org,
please feel free to visit the school website)

Introduction
Human Family
Native American Teachings
Review Of Literature
Right Relationship
Creation
Culture
Councils
Prophecy
Universal Concepts
Conclusion
Bibliography

Written by Devon Love

Introduction

My heart is longing, longing, longing
for my home
My Mother Earth giver
Father Sun sustaining life
my brothers and sisters to walk with
knowing how to be a good person
knowing how to weave and dream and see
knowing how to give back to Life.

What do we know when we are born? How do we learn to be people? The way to learn about indigenous people, Earth people, is to be one. We are all Earth people. Think about that and feel it for a moment. Think of a vast and beautiful natural landscape. Maybe you see a sandy beach and sparkling ocean. Maybe a Great-Grandmother mountain or Ancient and sentient forest. Maybe the shape-shifting desert, with its muted colors, is what you imagine. See the blue sky; what does this color evoke? See the clouds. Look to the horizon. Feel the warm, grainy earth under your feet. Stop and breathe it in. Become very, very quiet, and still. Now, listen. What do you hear? Think of rushing waters and clear, golden sunlight shining, becoming dancing crystal light reflections. Feel how the blood rushes through your veins, as the water rushes through the rivers of the Earth. Hear the music of the rushing water, and see the light dance upon it. How do you dance? Feel your feet upon the Earth. Now listen, and you will know.

Is the world magic? Who teaches us? Think of the sun rising, every single morning, warming us. Think how, outside, plants and animals and people turn to face the sun, and when it descends-the arrival of the stars, the blackness lit by diamonds, the full moon a crowning jewel.

What do you do with the darkness?
Listen, what do you hear?
What do you sense in the silent depth of the night?
And then the sun melts the dark away,
slowly and sensuously.
Is the world magic? Who teaches us?

Not so long-ago the humans here on this part of the Earth put few barriers between themselves and their Mother and Father. They were listening, individually and collectively. Their lives were informed by the earth and the sky, the water and the wind, and by their bodies, vessels of evolutionary truth. Many stories are alive of these people and this way. The people's descendants remember, some of them. Some of them have never stopped listening, and still dream within this dream, keeping it alive. The spirits of these people live here too, because they love this Earth. They made it with their dreams, as it made them, and so they continue to love the Earth and be part of the Earth dream. They are here helping the Earth, and the humans. If you listen you can hear them. They tell us-You are Earth people. Go out and take your shoes off and walk on the Earth. Climb a mountain and listen to it speak-It WILL talk to you! You must be very quiet-quiet inside your head. Pray under a tree. Offer it love and water and a little tree gift. It will tell you secrets. It will tell you everything it has seen. You have to be very quiet to hear it though. Can you be that quiet? Can you be still and learn the tree language? What is magic? Who teaches you?

So many stories are woven into my thoughts, stories of simple, brilliant people, living with feet firmly on the Earth, and with eyes on the stars. Stories of people's hands, hands working always-basketweaving, carving, digging, collecting, beading, skinning, fishing, sewing, cooking, pipe-smoking, loving, hard-working hands. Giving hands, hands of Earth people, hands that bring together the wisdom of the Earth and the vision of the stars. We are all Earth people, all of us humans, born here on the earth, our mothers and fathers born here, and their parents before them. We are all full-bloods. We all have common beginnings. We all are made of the elements of the earth. Some of our brothers and sisters and aunts and uncles and grandmas and grandpas are the red people, the people who dreamed this land, birthed it, and were born on it. And so the Earth and the spirits talk to me, because I listen, because I know they have a voice, and something to say. Many books were read in preparation for writing these words. Yet in the end, the spirits wanted to speak for themselves. So I am listening.

In reading many books, I am also listening to voices of the Earth people, filtered through the many different cultural perspectives, yet each one is of Earth people, brothers and sisters, whether they understand it or ot. Each voice has a different way of understanding, some mostly with their heads, and some more balanced between head and heart. All driven by a desire to be good people, to be a part of something special, a family, with traditions and culture, all wanting to know how to live and be happy. They are...

Stories written by non-Indian scholars, studying, dissecting, defining, explaining, and ultimately, in many cases, hearing that voice say "listen" and, they themselves change in some way. Stories written by Indians and non-Indians who are hearing that voice-the one saying, "You are Earth people, all of you. Wake-up. Listen."

Stories by people who peek into the world of these ones and see magic, see the world through the eyes of the Earth-listeners, and say, "What is that? Why do they look that way? Why do they say animals talk? What do they know? What are all these fairy tales? Maybe they are afraid, but they want to learn, to be quiet and listen."

And stories by the ones who are listening now, the descendents of these people, their children's grandchildren, who are now listening to their own blood, and remembering a good dream. So many stories, stories about relationships. So we will listen to some stories, and talk about them. As I can, I will give the Spirit People and the Earth People, each a voice.

Native American Studies: Index >>

Human Family

Most of the original peoples of this land experienced life in a very different way than most people being born here today do. A different dreamer is dreaming now. I want to listen to the old dream, which is waking up again. How to live? Can we look back, and see?

In reading about the tribes of people who lived throughout this country for thousands of years, what strikes me the most, what changes me, is the idea of right-relationship; right-relationship to oneself, to one's home, family, and People, to one's surrounding environment, and to the beings and spirits all around. This is the natural way for humans who want to live and enjoy life, prosper, propagate and live in harmony and balance with creation. This was the primary vision and dream of indigenous peoples, and also of the Earth. How, then, did first peoples learn about right-relationship?

In The Soul Of An Indian, by Charles Eastman (Ohiyesa), a Mdewakanton Dakota writer born in 1858, the author talks about the way Dakota babies experienced the world. "The Indian was a religious man from his mother's womb. From the moment of her recognition of the fact of conception to the end of the second year of life, which was the ordinary duration of lactation, it was supposed by us that the mother's spiritual influence counted for most. Her attitude in secret meditations must be such as to instill into the receptive soul of the unborn child the love of the great mystery and a sense of brotherhood with all creation. Silence and isolation are the rule of life for the expectant mother. She wanders prayerful in the stillness of the great woods or on the bosom of the untiring prairie and to her poetic mind the immanent birth of her child prefigures the event of a master-man, a hero, or the mother of heroes-a thought conceived in the virgin breast of primeval nature, and dreamed out in a hush that is only broken by the sighing pine tree or the thrilling orchestra of a distant waterfall...[after the birth of her child] she continues her spiritual teaching, at first silently-a mere pointing of the index finger to nature; and then in whispered tones, birdlike, at morning and evening. To her and to the child the birds are real people, and very close to the "Great Mystery;" the murmuring trees breathe his presence; the falling waters chant his praise... if the child should chance to be frightful, the mother raises her hands "hush, hush!" She cautions it tenderly, "The spirits may be disturbed!" She bids it to be still and listen to the silver voice of the aspen, or the clashing cymbals of the birch; and at night she points to the heavenly, blazed trail, to nature's galaxy of splendor to nature's God. Silence, love, reverence- this is the Trinity of first lessons; and into these she later adds generosity, courage, and chastity."

So, from the very beginning, a Dakota child would learn about right-relationship through listening, observing, and paying attention to its environment, and through remaining in the present moment. This is central to the formation of self-identity, and of understanding of one's place in the scheme of things. In The Way We Lived: California Indian Reminiscences, Stories and Songs, a collection of stories and voices from the original inhabitants of California, the editor (Margolin, 1981) comments, "Soon after a baby was born, it was swaddled tightly into a basketry cradle. There were practical reasons for restraining a child: California had grizzly bears, rattlesnakes, scorpions, poisonous plants, rushing water, and numerous other dangers. Also a swaddled baby seldom cried or fussed. Yet surely those early months packed into a basketry cradle must have greatly influenced personality... A child watched the world rather than acted upon it. Perhaps in this process the child developed an attitude of acceptance toward the world-an attitude that, throughout, a person's life could be amplified by other cultural experiences, until in the end, acceptance of the world would become the very center of a complex system of beliefs and values."

This was a different world than most children today are entering. An inherent sense of complete trust in family, nature, and life itself was the foundation of a child's Earth experience. This lack of fear gave children the opportunity to thrive and grow to their full potential, becoming adults who were naturally expansive, cooperative, and happy. How different is the experience of children in most parts of the world today? The way we are taught to think shapes our world, and the visions and dreams of those around us have shaped the world that we enter. When a common dream is held and nurtured by a people, uniting them, then a child being born into that world knows who they are, and what is to be expected of them.

Anthropologist and author Jean Liedloff developed a profound thesis, which she calls "The Continuum Concept." The idea is that, for thousands of years the human species has evolved successfully by following instinctual intelligence, which she calls 'the continuum," the primary motivation of which is success of the species being directly connected to the success of all species on the planet (including the Earth herself). Much of what we need to know about how to live, our bodies tell us, through signals, yearnings, and intuitive nudges (and, when listened to, these nudges and yearnings can become full-blown direct communication with multi-dimensional realities, in which rocks and trees and rivers can speak to us, pointing us toward higher wisdom and understanding in harmony with creation). Cultures living according to this continuum are naturally peace loving, socially successful, and overall joyful, as the continuum effortlessly supports this timeless, evolved state.

In her book, The Continuum Concept: In Search Of Happiness Lost (1978), Leidloff develops her thesis while telling stories about her experiences with the Yaquana Indians, a tribe living deep in the South American jungle, living as a culture which has been continuous for thousands of years. She compares this "evolutionary appropriate" culture's ways with modern American culture, which has departed from the continuum intelligence, and, as Leidloff theorizes, has allowed the inferior intelligence of the intellect the upper hand.

In her opening comments in describing her thesis, she says, "For some two million years, despite being the same species of animal as ourselves, man was a success. He had evolved from apehood to manhood as a huntergatherer with an efficient lifestyle which, had it continued, might have seen him through many a million-year anniversary. As it is, most ecologists agree, his chances of surviving even another century are diminished with each day's activities...We are now fairly brought to heel by the intellect; our inherent sense of what is good for us has been undermined to the point where we are barely aware of its working and cannot tell an original impulse from a distorted one." She describes the instinctual nature as the primary intelligence of humans, while the role of the intellect is that of a powerful tool of the instinctual nature with relationship to its environment.

Liedloff tells us: "There are, of course, plenty of jobs for our ability to reason without its usurping the work which has for many million years been managed by the infinitely more refined and knowledgeable areas of the mind called instinct. If they too were conscious, they would deluge our heads out of commission in an instant, if for no other reason than that the conscious mind, by its nature, can only consider one thing at a time, while the unconscious can make any number of observations, calculations, syntheses, and executions simultaneously and correctly." She goes on to say that, "What is meant here by 'correct' is that which is appropriate to the ancient continuum of our species inasmuch as it is suited to the tendencies and expectations with which we have evolved." In following this, we can see how the intellect, in being given the opportunity, is making choices to experience the consequences of going outside the continuum, ignoring the instinctual intelligence, and moving toward self-destruction. Our instincts know exactly what actions are appropriate to the continuum, the continued successful evolution of the species, and our intellect, like a child given too much freedom, becomes confused and lost by the enormity of it all, and tells itself endless stories to convince itself otherwise.

If, as a culture, we have lost our way, and strayed from the continuum, finding ourselves on the brink of destruction, taking the rest of creation with us, is it possible to find our way back? I believe that our desire to do so is at the heart of the worldwide explosion of interest in traditional indigenous cultures, cultures living by (or having lived by) instinctual intelligence, according to the continuum. We have lost "home" (our natural, continuum directed understanding of ourselves and our reality), and we wish to find our way back, and indigenous cultures have left bread-crumbs for us, all along the way. Many traditional indigenous cultures give us clues about how to stand in right-relationship to ourselves, our families, our communities, and all other beings. We have evolved as a species to instinctually expect to be in right-relationship, to support and be supported by our environment, and to give and take endless cues to support this outcome. Because we have strayed from this continuum, we are unhappy, uneasy, unsatisfied, and unsatisfiable. We are looking for something, we are not sure what. Like children, we are desperate for comfort, and we seek this out in an infinite variety of ways, a great many of which are destructive to ourselves and our environment. Leidloff argues that the majority of our most aberrant social ills (as well as many more subtle ones) stem from a departure from our highly evolved, instinct based continuum.

All over the planet, traditional cultures supply us with awe-inspiring examples of the continuum concept at work. The wisdom and understanding available to us, the "evolutionary bread crumbs," are everywhere. Ancient Yogic and Ayurvedic wisdom from India, Buddha's "middle way" spread out all over the East and West, Australian aboriginal dream magic, Taoism's timeless message, the nature based, woman centered Great Mother Goddess spiritual systems, and the diverse and beautiful African cultures (and many others as well) all have vital contributions to make to this re-birth of wisdom for us wayward creatures. Creator has given us a great and challenging puzzle to put back together, and we have to cooperate and learn from each other to accomplish this. When we observe the practices of many traditional cultures, we are aware of a feeling of rightness, and many people are drawn to this. I believe if we have any chance of becoming a successful earth species again it will be through the wisdom and guidance of traditional indigenous cultures.

It seems fitting somehow to me that one of the most magnificent cultural groups, the traditional North Americans, The Red people, would be the ones poised to help the most out-of-balance culture on the planet. Why do non-Indian Americans have such a fascination with Native American cultures? Why do we romanticize and idolize Native American culture and ceremonies? Why do we become fixated on these ways so easily? It is true we like a quick fix. It's true we would love to be rescued. It is true that many of us are haunted by the tragic genocide our ancestors perpetrated on these people. It is also true that some want to exploit these powerful ways for their own selfish benefit. These are pieces of the attraction but underneath is a deeper truth. We, earth creatures that we are, however far removed from our own continuum we may be, recognize the rightness in these "elder cultures." We are looking for guidance, for a big brother or sister to show us how to be, for our Mother and Father to tell us how to live.

Sometimes I think that the traditional Native American cultures are archetypal parents to humans on this continent. We all need each other, hen-i-o-en-ay, hen-i-o-en-ay. I believe that many Indian elders see this truth as well. Frank Fools Crow, one of this century's most respected Lakota ceremonial leaders, also considered one of the last great traditional Lakota healers, an elder who lived well into his nineties, believed that all wisdom should be shared with all people. He is quoted as saying, "Survival of the world depends on our sharing what we have, and working together. If we don't, the whole world will die. First the planet, and next the people." (www.spiritualendeavors.org). His words ring with a stark truth, an undeniable and simple clarity, while they also give hope, and a clear direction.

The "United States" (which it may be helpful to look at as not a place, but a political entity) has undoubtedly produced a hotbed of the type of intellect driven activity which is reversing continuum centered evolution, leading the world on the path to destruction. Throughout the world, the United States is seen as a resource gobbling, tyrannical beast. It is important to distinguish between the fear driven political entity and the people because most of the people in this country are born into an out of balance, continuum deprived culture; we are responsible for "feeding the beast," for without the apathetic complicity of the people, the beast could not survive.

According to some traditional Native American cultural and spiritual views, each diverse cultural group has wisdom to bring to the council fire. Many traditions engender respect for the teachings of the diverse peoples of the world, acknowledging that Creator gave a certain area of wisdom expertise to each different culture people, and that our true path lies in bringing all these different knowings together merging them to bring greater understanding of our common origins. Any rejection of another people or way of understanding does not serve this higher goal for humanity, the evolutionary continuum of our species. We really do all need each other, as one old ceremonial song tells us, and the coming to knowing of our interconnectedness as a species is paramount to our survival.

The multicultural non-Indian population of North America carries many different ancient, continuum-centered instinctual memories and wisdoms, despite the fact that we have made the out of balance move toward an intellect-dominant, destructive lifestyle. These memories are cellular, and we all carry them. We are all here to learn from each other, and I believe the surviving Elder cultures of North America have been given the task of bringing humans back into right relationship with themselves and their world. The wisdom is still available, and contained within the language, ceremony, and cultural understandings of traditional indigenous cultures such as Haudenosaunee, Lakota, Cherokee, Cheyenne, Dine, To'Ono O'Odham, Chumash, Pomo, Wiyot, and many others.

Native American Studies: Index >>

Native American Teachings

Listening To The Voices Of The First People Of Turtle Island, Rising From The Fourth World
"Fourth World is a term used by the World Council Of Indigenous Peoples to distinguish the way of life of indigenous peoples from those of the First (highly industrialized), Second (Socialist bloc), and Third (developing) worlds. The First, Second, and Third Worlds believe that the 'land belongs to the people; the Fourth World believes that the people belong to the land.'"-Julian Burger (1990) The Gaia Atlas Of First Peoples

In the presence of this house,
Grandfather, Wakan-Tanka,
and from the directions where the sun sets,
and from the direction of cleansing power,
and from the direction of the rising,
and from the direction of the middle of the day.
Grandfather, Wakan-Tanka.
Grandmother, the Earth who hears everything,
Grandmother, because you are woman,
for this reason you are kind, I come to you this day,
To tell you to love the red men, and watch over them,
and give these young men the understanding because, Grandmother,
from you comes the good things,
good things that are beyond our eyes to see
have been blessed in our midst,
for this reason I make my supplication known to you again.
Give us a blessing so that our words and actions be one in unity,
and that we be able to listen to each other,
in so doing, we shall with good heart walk hand in hand to face the future.
In the presence of the outside, we are thankful for many blessings.
I make my prayer for all people, the children, the women and the men.
I pray that no harm will come to them,
and that on the great island, there be no war,
that there be no ill feelings among us.
From this day on may we walk hand in hand.
So be it.

—Frank Fools Crow, Lakota Ceremonial Chief, in a speech to the US senate, 1975

Native American Studies: Index >>

Review Of Literature

Bury My Heart At Wounded Knee: An Indian History Of The American West (1970) by Dee Brown, says on the back of the book: "The whites told only one side. Told it to please themselves. Told much that is not true. Only his own best deeds, only the worst deeds of the Indians, has the white man told."—Yellow Wolf of the Nez Perce. Bury My Heart At Wounded Knee is an attempt to tell the story from the point of view of Indians. It is "A documented account of the systematic plunder of the American Indians during the second half of the 19thcentury, battle by battle, massacre by massacre, broken treaty by broken treaty. Here, for the first time, is their side of the story. We can see their faces, hear their voices, as they tried desperately to live in peace and harmony with the white man."

In the book, The Seminoles Of Florida (1993), author James Covington describes the history of the Seminole tribe, from their migration into Florida, through conflicts with white Americans, and the wars that ensued, through the missionary efforts, and finally describing the reservation period. John K. Mahon calls The Seminoles Of Florida "The most comprehensive account of the history of the Florida Seminoles yet undertaken." Though there is little relating to metaphysics in this book, it is helpful in gaining an overall picture of the life of native peoples before and after the invasion by European peoples. Though the course does not go in depth into every tribe and culture, the research was extensive in order for this writer to gain a greater understanding of the whole picture of native culture, past and present.

In John Upton Terrel's book The Navajos: The Past And Present Of A Great People-The Story Of The Largest Indian Tribe In America (1970), as in the above book about the Seminole, the author describes the Navajo experience from the viewpoint of a white scholar, and primarily discusses the social and cultural impact of the European invasion on the Navajo. It is a fascinating book from a scholarly perspective, objectively describing the brutal subjugation of the Navajo people, and how this impacted the culture into present time. Again, very little of this information is overtly contained in the course, yet the material aided in forming a foundation of understanding of various Native American cultures, pre-contact as well as post.

The Earth Shall Weep: A History Of Native America by James Wilson (1998), while also written from the perspective of a non-Indian author, takes a less scholarly perspective, instead bringing the voices and stories of native people into the center, and thus creating a less linear, more organic picture of the realities of the European invasion of North America. In the first chapter, entitled "This Is How It Was: Two Views Of History," the underlying myths of the dominant culture are explored along with the mythology and cultural foundation of the various native nations. This makes evident the underlying ideas that form the values, morals, and belief structure of these cultures. We see that the underlying belief of the dominant culture began with the mythology of the book of Genesis, and original sin, in which Man has fallen from grace and been banished from the garden, to toil away his life in an alien world, having been tricked by the weakness of woman and the treachery of serpent. In contrast, the mythology of indigenous Americans tends toward a much gentler relationship with Creator and creation. In following this thread, we can see how the clash of these two types of cultures occurred, as they acted, reacted, and interacted in relationship to each other's actions based on beliefs and needs. This book provided good cultural debriefing, and helped this writer understand better her own culture as well as the cultures of indigenous Americans.

Songs Of The Teton Sioux (1970), written by Harry W. Paige, Ph.D., is an in depth scholarly study, written from a non-Indian perspective, describing the importance of song to the people of the Plains, namely the Teton Sioux. It was a helpful resource in attempting to understand the complex spiritual and social significance song has for many Indians. Though written from a non-Indian viewpoint, and often sounding as if "from the outside looking in," Paige undoubtedly spent much time with native people, and presents a sometimes neutral, often sympathetic, and consistently conscientious study of the topic.

Indian Givers: How The Indians Of America Transformed The World (1988), by Jack Weathorford, describes the contributions, given by, or, more often, taken from, native people of the Americas and benefiting invading Europeans. This is a very interesting book which tells how much of the wealth of the world (the industrialized first world) can have its origins traced back to the resources of the Americas. It tells how gold and silver from the Americas was the source of major economic and trade expansion in Europe which eventually led to the Industrial Revolution, that some 60% of food eaten in the world today is of American origin. The companies and factories which led to the great commercial enterprises of today were built on slave labor, much of which was provided by indigenous people. The democratic system of governing has its roots in Indian governing processes, and many ofthe medicines used today also can be traced to the sophisticated use of plants, roots, and barks by the indigenous people. Weatherford concludes the book with the comment "Columbus arrived in the new world in 1492, but America has yet to be discovered." This book provided some serious "food for thought."

Sacred Lands Of Indian America (2000), edited by Jake Page with photography by David Muench, provides a journey through the awesomely beautiful sacred lands of North America. From Devil's Tower in northeastern Wyoming, known as Bear's Lodge to the Plains People, to Medicine Lake at the foot of Mount Shasta, revered by the Pit River people, from Snoqualmie Falls flowing out of the Cascades in Washington and sacred to the Snoqualmie people, to the sacred spring where Unktehi, Dakota God of the Waters dwells, in the heart of Minneapolis's Minnehaha State Park, The stories and flavors of these places are shared, along with the hopes and prayers of those who cherish and protect them. This book filled me with awe and wonder, as well as hope, sadness, and inspiration. To quote David Quammen, from the back jacket of the book, "For Two million years landscape itself has been the Cathedral of the awakening human soul. If we don't preserve sacred landscapes, we might as well not bother to waste money on churches and libraries."

The Complete Idiot's Guide To Native American History (2003) by Walter C. Fleming was an invaluable resource for this course. It is written a like an entertaining textbook, and in fact would be appropriate for and hold appeal for young readers as well as adults. It explores histories of dozens of tribes including Hopi, Sioux, Crow, Cherokee, Comanche and Apache and many more, and covers topics such as America B.C., Who (And What)Is An Indian?, The Most Ancient Ones, Where And How They Lived, First Contacts: The Spanish And The French, Colonization And Conflict, The Road To Little Bighorn, Getting "Civilized," Indians Take The Reins: Tribal Self-Determination, and Protecting Traditional Beliefs And Practices. These topics and more are covered in simple language, with short synopsis of topics liberally peppered with anecdotal stories, "tribal truths," and other humorous commentary. Highly recommended for anyone looking for a basic education on Native American issues, past and present.

The Crow Indians (1935) by Robert H. Lowie is the product of Lowie's experiences and observations after leaving behind "academic anthropology to live among the Crow Indians, listening to the old men and women tell of times gone forever." From the back of the book, "He sacrificed neither personal sensitivity nor narrative skill to scientific scruples, but brought his scientific work to life. The religion, ceremonies, taboos, kinship bonds, tribal organization, division of labor, codes of honor, rites of courtship and wedlock all receive their due." I use this description because, despite being the work of a non-Indian scholar, the author manages the feeling of a privileged look, for an outsider, into the complex poetic history and culture of these people. This is a fascinating in-depth study into the social and cultural world of this northern nation, with many anecdotal stories featuring native voice and tone.

Navajo History (1971), edited by Ethelou Yazzie, is volume one of a two part compilation of Navajo culture. This volume focuses on unrecorded history. It is a record of the oral history of the Navajo people. It tells the stories of the Four Worlds, Changing Woman, Killing The Monsters, Origin Of The Clans, and Division Of The People. It was compiled for the Navajo Curriculum Center of Rough Rock Demonstration School in Chinle, AZ. In the book is a section entitled acknowledgments, beginning: "With the completion of this volume of Navajo tribal prehistory, it is particularly appropriate to consider the reason for its being: to present, for the first time, a statement of Navajo prehistory for the use of our students and others who may be interested in the earliest times as seen from the Navajo view point." Reading this book was a very interesting experience. Throughout, I tried to understand how it would be to hear these stories from the time that I was a young child. I tried to understand what it would be like to learn about my origins, my culture, my people, from stories told around the fire in the evenings. I read these stories and imagined this. Rather than trying to understand or rationalize the stories, I tried to hear them as a child would. I tried to imagine how that would be. It felt good, I felt like I knew who I was and I felt safe, secure, and definitely entertained!

In The Spirit Of Crazy Horse (1983), written by Peter Matthiessen, is the story of Leonard Peltier and the FBI's war on the American Indian Movement. It is difficult to describe the experience of reading this book, words that come to mind are intense, nauseating, and deeply disturbing. This book takes the reader to the depths of the darkest places in the human mind and soul. Reading it made me at times feel sad, angry, depressed, helpless, hopeless, demoralized, and powerless. The stark reality and inhumane consequences of racism were laid bare before me. I felt like I was watching an innocent human being stabbed in the chest, heart carelessly ripped out and thrown on the ground to lie glistening in the sun, only to be stepped on. Maybe that was my heart, the part of me deep within, jealously protected, that believes in beauty and light and goodness. Then came the revelation that part of this tangled, messy slurry of emotions was the reality of my own fear that this ugliness might live within me also. (Many of the books I have read in researching this course have brought up these feelings, yet this book brought them to the surface to be expressed.) This story is mine, both sides. It belongs to all of us. The question is: what are we going to do about it? How do we want to live? A must read for all Americans.

Lighting The Seventh Fire: The Spiritual Ways, Healing, And Science Of The Native American (1994) is written by David F. Pete, a theoretical physicist who has spent much time with Native American people. Through this process, he profoundly changed his view of reality. He presents a very refreshing and well written volume that speaks about the world view of indigenous people, and the wisdom and practical knowledge that he found in the teachings of these earth centered spiritual people. He covers topics such as: Healing And Disease, Science, Mathematics, History And Myth, Language, and Time. This is one of the most informative books I read that was written by a "white" scholar.

The Good Red Road: Passages Into Native America (1987) by Kenneth Lincoln with Al Logan Slagle, tells the story of the author's journey into the heart of "Native" America, as a professor of Indian studies at UCLA, bringing a class of four students on a seminar to find out some truth about the experience of native people, of reservation life, of what's going on in "Indian country." These five plus the author's four-year-old daughter travel "many moons" together, through Arizona, New Mexico, Montana, and North and South Dakota. It is described as a "journey of discovery" which combines the writing of Lincoln with that of his student, Slagle, who is of Cherokee heritage, interspersed with the voices and stories of native people, elders, teachers, alcoholism counselors, healers, and tribal leaders. From the back of the book, N. Scott Momaday, a Pulitzer prize-winning Kiowa author, says, "Kenneth Lincoln stands in good relation to his subject. The Good Red Road is sensitive and insightful—and most of all it is appropriate, proper in the native sense of that word." A beautiful read, as much for the story itself as for the look at Indian life.

Our Home Forever: The Hupa Indians Of Northern California (1999), by Byron Nelson, tells the story of the Hupa Indians of Northern California. From the back of the book "from time unrecorded, the Hupa lived in a small, beautiful valley where the crystal-clear Trinity River drains out of the high peaks of the coastal range and joins the Klamath River. Living in villages with an elaborate Northwest-like culture, they identified closely with their homeland. White settlers arrived in the California gold rush, and here, as elsewhere, they expected the Indians to get out of the way. But the Hupa refused to abandon their beloved Valley. Some resisted passively. Others resisted military force with clever strategy..." Our Home Forever... is outstanding. The writing style is simple, honest, even graceful. The scholarship is exhaustive... the book is also outstanding for its clarity of focus. All history is seen from the Hoopa Valley, the Center of the Hupa world, the place where, according to legend, "people came into being." This is a beautiful book tells the history of the Hupa in the lyrical voice of the author. (The Hupa Indians are also called the Hoopa Indians.)

Hosteen Klah: Navajo Medicine Man And Sand Painter (1964) by Franc Johnson Newcomb tells the fascinating story of Navajo sand painter and doctor Hosteen Klah, who is considered to be one of the last great Navajo sand painters. It is also the story of a prominent Navajo family, and goes back 200 years, covering much Navajo history as well. It is written by a woman who lived for 25 years on the Navajo reservation where her husband owned a trading post, and where Hosteen Klah was her neighbor and friend during much of that 25 year period. This is a beautifully written and intimate story of a remarkable man, and of an enduring friendship between two people of different cultures.

Crow Dog: Four Generations Of Sioux Medicine Man (1995), by Leonard Crow Dog and Richard Erdoes, is a narrative account of a family history, and a tribal history. It is a collaboration between Leonard Crow Dog and Richard Erdoes, in which Leonard tells the story of his family, beginning with his Great Great Grandfather Jerome, who was "once a hunter on the open plains, then the witness to the coming of white soldiers and settlers,and eventually an exile to reservation life." He then goes on to chronicle the life of Jerome's son John, who became a "reclusive hunter and trapper" and then John's son, Leonard's father Henry Crow Dog, who is described as a "raucous storyteller who once appeared at the Electric Circus in New York and who helped introduce the peyote cult to the Sioux." Leonard goes on to describe his experiences as a young boy who is recognizing his own spiritual power, and who at 13, became a Wichasha Wakan, "what white people call a medicine man." Leonard tells of his spiritual growth and his powerful connection to his people and culture despite the difficulty of maintaining this consciousness. The story peaks with Leonard's account of the origins and rise of the American Indian Movement (AIM), to whom he became spiritual adviser, bringing traditional spirituality to the center of this militant young group, and culminating in his account of the second Wounded Knee, the 1973 AIM occupation of the town of Wounded Knee, and the resulting "notorious raids, murders, and trials at the Pine Ridge Reservation." My favorite part about this book was the feeling of continuity, of family, of tradition surviving against all odds, being reborn in this son of the son of the son of a Crow Dog. Good reading.

Singing For Power: The Song Magic Of The Papago Indians Of Southern Arizona (1938) was written by Ruth Murray Underhill, who lived with the Papago (To'ono O'odham) Indians between 1931 and 1933. She wrote this book as a record of her experiences, as well as a scholarly study of the ceremonies and songs of these Desert people. In her words in the preface, "It is impossible to name all my informants and interpreters, who number some 42, but I do heartily give them the warmest thanks. The songs were written down, first in the transmuted 'song language,' then in spoken Papago, then in literal translation, and finally in as accurate a free rendering as the structure of English would permit." Most of the songs and rituals center around the coaxing of rain from the skies, as the rain is synonymous with life in the desert. Especially beautiful is the chapter entitled "The Drinking Ritual," which describes the communal making of cactus liquor, a mild brew made from the juice of the fruits of the giant cactus, which ripen just before the short rainy season, and which acts as an ally in bringing the rain. Underhill's writing style is clear and direct, as are the lives of the Earth people it records.

To The American Indian: Reminiscence Of A Yurok Woman (1991) by Lucy Thompson, Che-Na-Wah-Weitch-Ah-Wah, is a fascinating account of life on the north coast of California for the Yurok people, told from the perspective of Lucy Thompson, a descendent of the original human inhabitants of this place. The narrative opens with Lucy telling us, "As there has been so much said and written about the American Indians, with my tribe, the Klamath Indians, included, by the white people, which is guessed at and not facts, I deem it necessary to first tell you who I am, for which please do not criticize me as egotistical. I am a pure, full-blooded Klamath River woman. In our tongue we call this great River by the name of Health-kick-wer-roy, and I wear the tattoos on my chin that has been the custom for our women for many generations. I was born at Pec-Wan Village, and of highest birth or what we term under the highest laws of marriage. I am known by my people as a Talth. My maiden name was Che-na-wah Weitch-ah-wah, Che-na-wah being my given name... In this book I will endeavor to tell all in a plain and truthful way, without the least coloring of the facts, and I will add many of our fairy tales and mothers'stories to their children. I will also give the names of many things in my own native tongue." This book is a rare treasure, being an account written by a Native American, telling of traditional pre and post contact culture, with the added benefit of being told from woman's perspective.

The Sixth Grandfather: Black Elk's Teachings Given To John G. Neihardt (1984), edited by Raymond J.DeMallie, gives us the original transcripts of the teachings given To John G. Neihardt by Black Elk, which formed the basis for Black Elk Speaks and When The Tree Flowered. This book represents an unprecedented account of Lakota history and culture, invaluable in gaining understanding of the Lakota world. In the process of transferring his knowledge to Niehardt, Black Elk fulfills his vision, and becomes The Sixth Grandfather.

The Sacred Pipe: Black Elk's Account Of The Seven Rites Of The Oglala Sioux (1953), recorded and edited by Joseph Epes Brown, is Black Elk's descriptions of the Seven sacred rites which form the foundation of the traditional spiritual and cultural life of the Lakota Sioux. Here is an excerpt where, in the foreword to the book, Black Elk tells the origins of these practices, and comments on their validity: "We have been told by the white men, or at least by those who are Christian, that God sent to man his son, who would restore order and peace upon the earth; and we have been told that Jesus the Christ was crucified, but that He shall come again at the last judgment, the end of this world or cycle. This I understand and know that it is true, but the white man should know that for the red people, it was the will of Wakan Tanka, the Great Spirit, that an animal turned itself into a two-legged person in order to bring the most holy pipe to his people; and we were taught that this White Buffalo Cow Woman who brought our sacred pipe will appear again at the end of this world, a coming which we Indians know is now not very far off... Most people call it a 'peace pipe,' yet now there is no peace on earth or even between neighbors, and I've been told that it has been a long time since there has been peace in the world. There is much talk of peace among the Christians, yet this is just talk. Perhaps it may be, and this is my prayer, that through our sacred pipe, and through this book in which I shall explain what our pipe really is, peace may come to those people who can understand, an understanding which must be of the heart and not of the head alone. Then they will realize that we Indians know the one true God, and that we pray to him continually."

Native American Studies: Index >>

Right Relationship

What is meant by right-relationship? The following story is an example of how this attitude has been nurtured from generation to generation in Native American communities, despite the dominant culture's fearbased fascination with "bigger, better, faster, stronger."...

Tatanka Hunkesi : The Wisdom of Experience (www.ilhawaii.net, no author given)
Today it was warm and I went for a walk. I walked past the place where my father used to live. I thought back to another warm day when I walked this way to visit my father. I was a much younger man, but he was a very wise and old man by then. It was not long after that day before he joined with the Great Spirit. But that morning, I believed he would live forever.

He was sitting at his front door, using an old fashion stick drill to make holes in small seashells he collected when we went on a trip to the beach. I asked him what he was doing. He said he was making necklaces in the old style as gifts for his granddaughters and great-granddaughters from the shells he collected. I looked at him with surprise. The drill he used was a homemade drill made from a stick, and cross bar of wood, some string and a nail. It was just as the ones his father and his grandfather used to make holes in shells so many years ago. It was the same exact type of tool our people had used to drill holes in shells and rocks for generations before the white men came to this land. (In the past they used flint or another sharp rock rather than a nail at the end.)

I watched as his old and bony hands spun the string tightly around the shaft, then pushed the cross bar over and over again. Each time he pushed the crossbar, the string unwound and the drill spun. Then he let the crossbar go, and used his old fingers to spin the stick, rewinding the crossbar up again and then pushing the crossbar down. His old hands did this with such ease that the nail spun on the shell back and forth, making a hole in the center. Still, it was slow and hard work, especially for his old, tired hands.

I pulled up a chair next to him and sat down. I looked at the many shells that were waiting to have a hole drilled in them sitting in a basket by his side. Then I looked at the handful that were sitting in another basket with small holes neatly drilled in each. Knowing my father's habits, I knew he had been working on his drilling since the early morning. After a short time I asked him why he wasn't using a better, more modern drill to make the holes. I suggested he use my modern drill, or even use the old hand crank drill he had in his toolbox. They would both be faster than the old hand made one he was using. My father did not look up from his work. He kept moving the crossbar on his hand made drill as he worked. "This works as well as I need it to," he said.

"But," I argued with him, "there are many more ways that would be much quicker."My father stopped his work and looked at me. "What benefit would quickness be?" he asked me. I didn't understand. I answered him, "You would be done sooner."

My father looked deep in my eyes and said, "This is exactly why I use this old drill. Our people have been making this type of drill for hundreds of years. It always works in its own time. I could use a new type of drill and have all these shells drilled and strung by noon. But then what would I do? I am making a gift for my granddaughters and their daughters. I am happy in making these gifts. Making the gifts is as much joy to me as giving the gifts. If I were to rush and make them with the tools you suggest, then I would be denying myself the joy that the effort gives me. If I rush, I will not have the time to become one with the things I make."

Though I wanted to, I did not understand him. I thought he was foolish, and maybe even a bit senile for taking all day, maybe longer, and putting in such an effort to drill the holes in the shells with an old stick drill. I believed my nieces and grandnieces wouldn't know the difference anyway.

Not long after that day, my father's spirit joined with the Great Spirit, but not before he had finished the necklaces and gave them to his grandchildren and their daughters. When it came to be time to clean his home, I found, in his personal effects, a small package with my name on it. I opened it up and found a hand made sheathe of leather. The stitching was less than machine perfect, made by my father's brittle old hands. On it was beaded a Bird of Thunder and a medicine symbol. Inside the sheathe was a blade of shinning, hand sharpened and polished metal. The handle was made from a deer horn. My name was carved onthe base of the handle. Its rough cut and shaped beauty was amazing to behold. When I held the knife, I could feel the spirit and energy of my father in every inch of the knife and sheathe. His being and his spirit were in this gift. Inside the sheathe, along with the knife, was a note. My father wrote, in his shaky hand, words that translate to: "My son. Now I am dead. An old piece of metal and a deer horn, like shells on the beach and a piece of string, tie this old man's heart to those he loves."I could feel the wisdom of my father surround me. I could feel my own ignorance and shame well up in me. I knew then why my father used the old stick drill to work the shells. I also understood then, that the fastest way to do something is not always the best. Even if the end result looks the same, or better, it is the soul of the hands that make something that makes that item of value.

This day, when I walked past the place where my father lived, I am an old man. I stopped and looked at the place where my father sat with the old drill and the shells, and I reached to my side to the sheathe and knife my father made which I wear on my belt every day of my life, and I remembered him and his wisdom.

I really love this story as an example of right-relationship. Right-relationship is living from a place of knowing that we are not separate from anything else. When we approach life in this way, we naturally act in away which reflects this understanding. When the intellect is in charge, we can get a "big head," and forget that we are connected to all that is. When we can slow down and listen, feel, and sense, we can begin to unfold into the blessed and welcoming arms of this oneness reality. The father in this story is living in a way as to stay in harmony with this understanding. When he takes the time to "become one" with the shells and string, he also becomes one with his granddaughters, their daughters, the creatures who lived in those shells, the sea, and all of life. This is right-relationship. The gift that old man gave his son that day, after he had left this life, was a richer gift than any amount of money gifted through a will read by a lawyer, yet it cost no money. It flowed out of the place where all life comes from, the creative center, and by remaining aware of interconnectedness, the old man naturally produced this gift of spirit.

Frank Fools Crow, in his dialogue with Thomas Mails, recorded in the book, Fools Crow: Wisdom And Power (1991), tells about a tool that he uses to maintain awareness of his inherent connection with all things. When Mails asks him, "Is there a way that Wakan-Tanka has given you to focus your mind upon your relationship with the rest of creation?" Fools Crow answers "Becoming." Mails asks, "How do you do this?" And he replies "Stirrup (his teacher) taught me to hold an object in my hand and become it. If it is too big to hold in my hands, then I hold it in my heart." He proceeds to demonstrate the process by picking up a small, grey rock. He holds itin his hand and looks carefully at it, and continues "Wakan-Tanka and grandmother Earth have given all things life. This includes rocks, trees, water, and the ground we walk on. And just as animals, people, birds, bugs and sea creatures have blood in them, so too everything else has thoughts, feelings, concerns and hopes."

Next Mails asks him "What do you do to become something like a rock?" To this Fools Crow replies, "I talk to it like I do to a person, and I let the rock talk to me. It tells me where it comes from, what it has seen, what it has heard, and what it feels. We become friends. When we are finished, I have a whole new picture of that rock. Doing this expands the way I behave toward rocks and towards other things, and my mind grows. The more I do 'becoming' the wiser I become about everything." Like the old man in the story "becoming one with the things he makes," Fools Crow understands intuitively what it means to live in right-relationship with everything. The act of becoming, as Fools Crow describes it (and as his revered teacher, Stirrup, taught him), seems very simple. Yet it is in the attitude of listening and stillness, in the quieting of the mind, allowing the fluid nature of creation to speak to us of oneness, that we can begin to know the journey of a rock. This is where "becoming" happens, where right-relationship is born.

I did not grow up in a culture or with a lineage of people indigenous to Turtle Island. In reality, I know very little. I am studying and researching these cultures from an outside perspective, with the intention of approaching this attempt at understanding with "right relationship" to the people and culture. I am not presenting this as a way to "dissect," "be entertained by," or to "become" Indian culture and perspective. Because of my intention to be in right relationship with the people and culture, and with all the energy around this perspective, I am proceeding with confidence. Yet I remind all who read these words that I am no expert. No outsider is. Only those who live within the culture, have been raised within the cultural perspective, and who carry the lineage of these people and this way of experiencing the world can give you the truth. This is simply a whole-hearted attempt at understanding and standing in right relationship to this other part of my human family.

We are all human, and we all come from the mother, this is our commonality, and makes us family. So to all beings indigenous to Turtle Island, past, present, and future, I ask to be "Hunka," to enter into understanding as relatives. I have kept all this in mind as I have done my research, and tried to use sources which reflected an Indian point of view. The cultures of people indigenous to Turtle Island have changed drastically in the last 200 years, due to many factors, the root of them being invasion of their homeland by another cultural group. Though outside and inside influences have broken down the well woven fabric of these ancient cultures, the descendants of these cultures have by no means completely assimilated into the now dominant culture. The cultural differences in some cases are extreme, though subtle in their manifestation. This causes much confusion and distortion when people are trying to communicate and understand each other.

In order to enter into the world of indigenous, Earth centered people, it is first necessary to try to begin to understand the ways of perceiving and understanding of the First People of this land. We must be like children, with open hearts and minds, a flexible and malleable belief system, and insatiable curiosity and wonder. So how did/do the children of the First People of this land learn the wisdom of their culture? First and foremost, through intimate contact with their environment, including all aspects of creation, the Earth, the heavens, the rain and wind, the fire, the mountains, the rocks, the trees, the flowers, the river, the plants, and in particular, their close relatives, the animals. They also learn much through their senses and their physical bodies, being very active, and participating in many games and tests of skill, as well as by doing the same jobs along side their elders. From very early on, the children learn that they are part of this family of beings, which include all of creation.

In the "Modern World," the world of science and industry, children are taught through naming all the things around them, and explaining their functions and uses, and understanding them as separate. Within the cultures of the First People, children are taught to understand that they are no more and no less than any other part of this creation, and are in fact intimately connected with all they can see, hear, and touch, think, remember, and speak about. Naming then becomes more about expressing relationship and connection, and reflects that perception. The First People show their children how to observe the natural world in order to learn how to live inbalance and harmony with creation.

The second most important way these children learn about their culture is through the stories, songs, and teachings of the people, passed down from the grandmothers and grandfathers, and other family members to the children. As we seek entry into the world of the first people of Turtle Island, in order to understand the world from this perspective, we must First open our eyes, ears, and hearts, paying attention to creation, observing the natural world, and bringing the voices of the grandmothers and grandfathers to life, through the stories of the People.

Before the "Modern World" perception was brought to this land, the First People lived in family groups, extended families forming clans, with the clans gathering together to form tribes. Each family and clan had its stories passed down by the grandmothers and grandfathers, and these formed the stories and teachings of the tribe. Many tribes gathered together to form alliances, or nations, particularly after Europeans began to invade the land. The true span of these tribal First Peoples covers Canada and Alaska, North America, and South America. This course will primarily focus on the peoples of the North American continent, and particularly those most affected by the invasion of European peoples, with the resulting devastation of their culture.

The main focus of this course is exploring Native American spirituality, and when talking about the First People, there is no separation between a world of spirit and a world of flesh, but always one creation, a wonder made by the Creator and enjoyed by all. Because of this, it is not possible to talk about Native American spirituality as being something separate, something to be discussed out of context of day-to-day life. Instead, if we want to understand the spiritual perspective of the Native American peoples, we can come to this learning like children, eager for the stories that will teach us how to live.

Because of the great diversity of peoples and practices in the indigenous cultures of North America, and because, from an indigenous perspective, the human people cannot be removed from the context of all the other beings they live with, we will use stories, in which lie the records of the culture, as our guides on this journey. We will travel across the land, visiting different tribes, and absorbing their stories and teachings. Stories of the people of the Fourth World contain many life lessons, and can be heard and understood on many levels, with many layers of metaphor. Cultures with oral traditions and little written history use stories as foundations of culture. Each story becomes a seed planted in the fertile ground of the mind, heart, and imagination of the people. Nurtured by a deep connection to the Earth, the plants and animals, the tribal community, and all aspects of creation, the seeds of culture grow strong in the body of the people. They then flower into productive and life affirming community members, eventually bearing the precious fruit of the wise elder, who completes the cycle by planting the seeds once again. The key to understanding a culture is in understanding its stories.

Native American Studies: Index >>

Creation

Dine' (Navajo) Four Worlds: The Dine' Story Of Creation
http://www.indigenouspeople.net/navajo.htm

Before this world existed, there was a First world far below the world where we are now. In that world everything was black. There was darkness everywhere, and in that darkness there were six beings. Those beings were First Man, the son of Night and the Blue Sky over the Sunset; First Woman, the daughter of Daybreak and Yellow Sky of Sunset; Salt Woman; Fire God; Coyote, and Begochiddy. Begochiddy, who was the child of the Sun, was both man and woman, and had blue eyes and golden hair. There were no mountains or plants in the First World, so Begochiddy began to make them. Begochiddy made four mountains. To the East, Begochiddy made a white mountain. To the South, Begochiddy made a blue Mountain. To the West, Begochiddy made a yellow mountain. To the North, Begochiddy made a black mountain. Then Begochiddy created the ants and other Insects and made the First Plants. But things were not right in the First World. One story is that Fire God became jealous and started to burn everything up. According to another story, the First Beings were just not happy in the dark world. Whatever the reason was, they decided to leave the First World.

"Gather together the plants and other things I have made," said Begochiddy to First Man. First Man did as Begochiddy said. Then he and the other beings came to the Red Mountain which Begochiddy created in the center of the first world. There Begochiddy planted the Big Reed. As the Big Reed began to grow, the First Beings climbed into it. Up and up it grew, leaving the First World behind. It grew up and up until it came to the Second World. In the Second World Begochiddy created even more things. Begochiddy created the clouds. Begochiddy created more plants and mountains. The color of the Second World was blue, and there were other beings in it—Swallow People and Cat People. The Cat People tried to fight Begochiddy and the others, but First Man used his magic and overcame them. For a time everyone was happy. Then things began to go wrong.

Once more Begochiddy planted Big Reed. Once more Begochiddy told first Man and the others to put all the things created into Big Reed. Big Reed began to grow. Up and up it went and carried them all to the Third World. The Third World was yellow. Though there was no Sun and no moon, the mountains gave light. It was the most beautiful of the worlds they had seen. In this world Begochiddy created Rivers and Springs. Begochiddymade water, animals and trees, birds and lightning. Then Begochiddy created all kinds of human beings. In this beautiful Third World everything spoke one language. All of things and beings in creation understood each other.But everything was not perfect in the Third World. Yellow and red streaks appeared across the eastern sky. They were placed there by First Man, and represented the diseases about to come to the people through evil magic. Before long, the men and women began to quarrel with each other. The men said that the women were causing trouble. The women said that it was the men. Coyote came to Begochiddy and told him that men and women were always quarreling. Begochiddy decided to put a stop to it.

"All of the men," Begochiddy said, "must stay on the right bank of the river. All of the women must stay on the left bank. Neither may cross the river to be with the other." So it was done. The men and women lived apart for some time, but they were not happy without each other. Finally they went to Begochiddy. Some say it was the women who came first, but others say it was the men. "We are not happy by ourselves," they said. "We wish to be reunited." So Begochiddy brought men and women back together. "If there's more trouble," he warned them, "this Third World will be destroyed by a flood."

All of this time, Coyote was roaming around. Wherever he went, he was curious about everything, including things he should have left well enough alone. One day, Salt Woman went walking by the two big rivers Begochiddy had made in this Third World. When she came to the place where the rivers crossed, she saw something strange in the water. It looked like a baby with long black hair. She went back and told the others about it. Coyote decided to go see for himself. Sure enough, there, were the rivers crossed, was a baby with long black hair in the water. Coyote lifted it out of the water and hid it under his blanket. He told no one what he had done.Four days passed and then a great noise was heard all around the Third World. Begochiddy knew what it was, knew what was going to happen. Someone had done wrong. Now this Third World was about to be destroyed by flood.

From the East a black storm came. From the South a blue storm approached. From the West came a yellow storm. From the North a white storm swept. Once again, Begochiddy gathered all the beings and things created. Once again Big Reed grew up and up. It lifted up all the beings and things as storm waters rose beneath them. This time, though, was not as easy as before. Big Reed stopped growing before it entered the next world. The Spider People wove a Web to bring them closer, but they could not break through into the New World. The Ant People tried to break through, but they could not do it. Finally Begochiddy told the Locust to try. Using hishard head, the Locust broke through into the Fourth World.

Now Begochiddy climbed up through the hole Locust had made. He found himself on an island with only water to be seen in all directions. Begochiddy saw right away that there were others in this Fourth World who had great power. To the East was Talking God. To the South was First Bringer of Seeds. To the West was House God. To the North was Second Bringer of Seeds. Begochiddy waved to each of them. Then the four powerful beings made the waters recede, leaving a world covered with mud. Begochiddy went back down the Big Reed to the others.

The Long Walk of The Dine'

The Dine' are commonly known as the Navajo, but they call themselves Dine', which means "people. "Many Dine' currently reside on a reservation in the Four Corners region of Arizona, New Mexico, and Utah. In 1863, the US Government began to forcefully move these people from their home. The Dine' had a reputation for being crafty and creative in the art of survival, and they raided the sheep herds of the neighboring Spanish and others in order to be able to care for their own. Traditionally a nomadic group, the Dine' were very strong and resilient, and adapted to different environments and learned new skills quickly. They had learned to grow corn from the Pueblo people, and also to weave, (Dine' oral history says Grandmother Spider taught them how to weave). The sheep provided them with a resource for food and weaving materials, and they were thriving as a culture in this area. The US Government decided to move them to a place where they could be more easily controlled. In May 1863, they began this forced removal and throughout the following year they continued moving 10,000 people at a fast pace, with little time to rest. Thousands died on this journey, and many more died at Bosque Redondo, the New Mexico internment camp they were moved to.

This was a devastating time for the proud and independent Dine'. The elders felt that the people had begun to stray away from traditional practices, teachings which had been given them by the Holy Ones, spiritual beings who had inhabited the Fourth World when the Dine' arrived. The Dine' carry two medicine bundles, given to them by the Holy Ones. One carries the "Blessing Way," all that is good in life. The other carries the "Evil Way," all that is bad in life. This reflects the Dine' understanding that walking in balance between good and evil is the "Beauty Way," and that balance is important for the health of the people and the earth. The elders saw that the people had begun to depart from this understanding, and they had begun to get out of balance, causing disharmony and strife among themselves. They believed this caused the events leading up to and including the Long Walk.

The Dine', under the leadership of a strong and intelligent member named Barboncito, who negotiated with the US government, eventually were allowed to return to their homes. They had returned to their traditional ways at Bosque Redondo, and held healing ceremonies and rites to bring balance to the people and the earth. When they held the Coyote Ceremony, and saw the Coyote depart from camp to the West, they knew they would be returning home.

Once the Dine' were returned to their home, they continued to gather in ritual to restore balance and harmony, and they began to thrive and prosper. They were once again in the center of the four mountains, which the Holy People had placed to remind them of who they are, where they came from, and where they are going. These four mountains represent the four worlds the Dine' have lived in, as well as the four tribes of people who were sent out in the beginning to populate the earth, the four sacred directions, winds and colors, and the four original clans of the Dine'. Four is a sacred number in Dine' culture and oral history, and has great spiritual significance. The four sacred mountains of the Dine' world are:
Tsisnaasjini'—White Shell Mountain: Sacred mountain of the east. Located in San Luis Valley, Colorado.
Tsoodzil—Blue Bead/Turquoise Mountain: Sacred mountain of the south. Located north of Laguna,New Mexico.
Doko'oosliid—Abalone Shell Mountain: Sacred mountain of the west. Located near Flagstaff, Arizona. Nitsaa—Obsidian Mountain: Sacred mountain of the north. Located in the La Plata mountain range, Colorado.

Shepherds and Weavers

The Dine' were originally a nomadic group. When they settled in the Southwest, they began to learn from the Spanish, the skills of raising sheep. They became very accomplished at this, and soon their culture thrived, with a new emphasis on sheep, and all the bounty that they brought, including food and clothing. The most important resource the sheep provided for the Dine' was their wool. The Dine' women became masters at processing, spinning, dyeing, and weaving the wool into blankets and other garments, with beautiful, intricate designs, and rich, vibrant colors. This art is taught mother to daughter, or auntie or grandma to niece or grandaughter, and young girls often begin at the loom as young as 3 years old, helping and learning. The industry arising from this art form has helped sustained the culture to this day, as the worldwide demand for these warm and generous blankets continues to grow. It is only more recently though, that some weavers have begun to be paid a fair price for their blankets. It is very important, if buying a Navajo blanket, to buy it directly from the person who made it, or at least inquire as to how much was paid for the blanket, and who made it. As with many indigenous people who are trying to maintain traditional cultural lifestyle within the dominant culture paradigm, the skills of these artisans are easily exploited. They are paid next to nothing for their labor, and the buyers turn around and sell the goods at high prices to eager consumers.

Four Values of the Dine'

The Dine' believe that in order for a person to "walk in beauty," and maintain balance and harmony in their lives, they must equally develop four different areas of their character. These are:
Values of Life: Respecting all life as sacred, and acting from this understanding.
Values of Work: Being a responsible, productive part of the community.
Values of Social Relationships: Respecting others and having an ethic of cooperation and harmony.
Values of Respect: For self and others, allowing room to grow (for self and others), being flexible and open to change.

The journey to maturity involves developing each of these values, and walking in harmony with all of them as skills to integrate and work with throughout life.

Clans
The Dine' place great value on family, and kinship relationships. Extended families form clans, and the Holy Ones created the original four clans. These are:
Towering House, Bitterwater, Big Water, One-Who-Walks-Around
Today there are over 130 clans, and when a Dine' meets another Dine' for the first time, they tell what clan they are from. The Dine' carry great respect for their clans, as this is a way for the people to understand and remember history, lineages, culture, stories, and ancestors. Everything is related back to the clan. Immediate and extended family is also central to the lives of the Dine'. Families are traditionally much more closely connected than the typical family model outside the culture. Children are strongly connected with and cared for by many more adults than just the parents. They may not see their mother and father in quite the same "exclusive" way we are used to. Instead, they have a much larger circle of caregivers, people who give love, teach, and take responsibility for the health and well-being of the child. Children are very loved and honored in the Dine' culture, which insures a strong, healthy, vibrant life for the people.

In Parent And Child Relationship In Law And In Navajo Custom, by Leonard B. Jimson, the contrast between cultures concerning who takes responsibility for raising children is discussed, and the following quote is included: "One of the most significant differences between Navajo family structure and that of ordinary middleclass Americans is the relationship of the child to a number of caring people. In general, the relationship to aunts and uncles is much more important in the Navajo family than it is to the middle-class American family. A great deal more responsibility is given to other members of the extended family, and there is considerable attachment of the child to the entire group."

The way the Dine' (as well as other indigenous peoples) relate to others in general is also significantly different than what is encountered in the "modern" world. People are understood through understanding their relationships, lineages and family history, not by what job they perform, what kind of car they drive, how much stuff they have, or what college they went to.

The following is an example of the contrast between social/cultural attitudes in "modern," Western culture, compared with Dine' and other indigenous cultures. The quote is by Peter Derrico, a lawyer who has been an advocate for different tribes including the Dine', and who teaches legal studies at the University of Massachusettes, Amherst.

"I found out right away that there are great differences between a kinship-based society and a society built on what I later came to call "market individualism." For one thing, kinship relations provide an ever-present context for action and reflection: How will what I do affect others? Who am I with respect to this person? This context is neither theoretical nor abstract, but is pragmatic and practical. It exists as a perception and awareness in the moment, in a way that is palpable. I felt it myself as a concern expressed by others for me. One example might illuminate the workings of kinship as I experienced it. I had just finished a presentation to a community group at Teec Nos Pas, about a case involving their control over the local school. This was probably the first time any lawyer had ever worked in this community, and certainly the first time that the prospect of local control over their children's institutional education had ever been presented to these parents. A century of federal control over their children seemed about to end.

When I finished my talk, which was being translated by a Navajo Tribal Court Advocate, several people began to speak. The interpreter turned to me and said, "They want to know more." Thinking I had perhaps been too complex in describing the law, and that the novelty of a lawyer working for them might require some further explanation, I began to discuss the general plan for Navajo legal services. The interpreter stopped me. "No, that's not what they're asking about. They want to know about you. Where do you come from? Do you have any brothers and sisters? Things like that." I was flabbergasted. In all my work, never had anyone asked about me, personally. Professional talk and personal life were in different categories of reality. This was not only common American practice, but was emphasized in my legal training. I remember my feeling of shock and surprise. I was embarrassed. But I was also thrilled. I knew that these people were listening to me, not just to their lawyer, but tome as a human being. I loved it."

The ways of being in relationship in traditional Dine' culture are very different from more modern cultures, and this can make communication between cultures difficult. These social customs are so ingrained, that we can feel uncomfortable when faced with very different social customs. Yet what serves the continuum of our species more directly? The interweaving of lives and relationships, the view of self as part of greater whole, the understanding that we are all part of one family, so it is only natural to want an update these family connections.

The Holy Ones & Healing Art

The Holy Ones gave a very sacred gift to the Dine' when they gave their original teachings. Each of the Holy People had a sacred symbol that they would wear and paint on themselves and on the Earth. These symbols held great power, the individual powers of the Holy Peoples themselves. Before they left the Fourth World, they taught the Dine' that by painting these symbols on the Earth, they could be summoned to bless and help the people. They taught them to paint these symbols upon the Earth in ceremony with Earth, and to return the symbols to the Earth at night. They were only to use the symbols in this sacred way so as not to abuse their power. The Dine' have used this gift to access healing for their people ever since. It is called "drypainting," or sandpainting, and the original symbols are used only in ceremonies for healing or for the well-being of the people. The medicine person, called a "singer," "paints" the symbol on the ground inside the Hogan (house) of the person requesting healing. The materials used are stones of different colors, ground into fine powder, and poured through the hand to create the design. After the design is completed, the chanter has the patient sit on the painting, while a ceremony is performed, in which the he recites an epic chant to call forth certain conditions of balance and healing. The person absorbs the power that is raised by the painting of the Holy One's symbol, and the Holy One comes to bless the person and help them to become balanced once again. Afterwards, the symbol is swept up and returned to the Earth in a sacred manner.

These paintings can be very elaborate and detailed, containing specific elements. In order to pass on this gift, the singer would take on an apprentice who would spend many, many years learning to paint the symbols,learn the songs, and perform the rituals. The singers are very well-respected, highly honored members of the Dine' culture, and are very important to the traditional life and health of the people.

Because of the great beauty of the sandpaintings, people began to want to preserve them in a more public way, and so some sandpainters began to make these paintings in more permanent forms, but they changed them and left out the most sacred elements, in order to keep the sacred power from being exploited. This is not sanctioned by many traditionalists, and is seen as a corruption of this sacred gift. Much of the motivation for this sharing of ritual art is that it brings economic relief to the reservation, and the designs are appreciated as an artform, being admired for their great beauty and vibrant complexity. This is an unsettled issue between traditionalists and those who are trying to survive in a different culture.

At The Rainbow's End
(http://www.manataka.org/page374.html)

Long, long ago when First Woman the Goddess was created, she became fully grown in four days. It seemed that every Dine' (Navajo) Indian tribesman wanted her for his wife. She did not love any of them, but she did like the handsome ones. Of all the men, however, she thought the most attractive was the Sun-God. Of course, she thought he could never be her husband. To her surprise, one day Sun-God came up behind her andgently tickled her neck with a feathery plume. She was engulfed with warm sunshine, and in a magical way the Goddess became the wife of Sun-God. He fathered her firstborn, a son.

Not long thereafter, the Goddess was resting beneath an overhanging cliff when some drops of water fell upon her. Soon the Goddess gave birth to a second son, fathered by Water-God. Because the two boys were so close in age, they became known as the Twins of the Goddess. They lived in a beautiful canyon that later became a part of Dine (Navajo) land. About that time, a Great Giant roamed over the country and ate every human he could catch. He discovered the Goddess but did not want to kill her, because at first sight he fell in love with her beauty. The Goddess knew of the Great Giant's evil ways and would have nothing to do with him. He became very jealous of her when he saw footprints of the Twins outside her Hogan. She saw Great Giant approaching, so she quickly dug a hole in the centre of her floor and there hid her two children, whom she dearly loved. She covered the opening with a flat sandstone rock, spreading dirt over it to prevent the Great Giant from finding her Twins. Another day, Great Giant saw the children's tracks. "Where did these children come from?" he asked theGoddess.

"I have no children." she replied, because she knew that he would try to kill them if he found the Twins." You are not telling me the truth," he said. "I see children's footprints in the dirt, right here." The Goddess laughed heartily and said, "Those are only my hand prints. I am very lonesome for children, so I only pretend by making tracks with the heels of my hand and the tips of my fingers, like this. These are the tracks of my children." "Now I believe you," he replied.

As the Twins grew larger, their mother could not hide them any longer. She was alarmed for their safety because of the Great Giant, who saw them one day and tried to catch them. But the Twins were too quick and got away. The Spirit who made the Goddess appeared with a bow made of cedar wood for Sun-Child. "It is time for you to learn to hunt," she said to Sun-Child.

"We must now make some arrows and another bow for your brother," said the Goddess to Sun-Child. "Mostly, we want to hunt for our father," said Sun-Child. "Mother, who is our father and where does he live?" "Your father is the Sun-God, but he lives far away in the East," replied the Goddess.

Another bow was made for Water-Child and many arrows for both Twins. They began their journey to the East and traveled as far as they could, but without success in finding Sun-God. When they returned they asked, "Mother, have you lied to us? In the East, we looked everywhere and we could not find our father, the Sun-God." "He must have gone to the South," she said. Again the Twins set out on another journey, this time to the South, returning without success.

"Please try the West and then the North, if at first you do not find your father in the West," said the Goddess. She sent the Twins again on their hunting journey, anxious to keep them away and out of sight of the Great Giant. Many moons later, the Twins came back and said, "Mother, have you lied to us four times? Our father was neither in the North nor the West."

"Now I will tell you the truth, my sons," said the Goddess. "Your fathers, the Sun-God and Water-God, live far away in the middle of the great Western Water. Between here and there are great canyons where the walls of the cliffs clap together and would crush you. "Even if you should succeed in getting through the canyons, there are the terrible reeds that you must cross. Their long knife-like sharp leaves will cut you into pieces." "If you should escape the reeds, you can never cross the Grand Canyon, which comes first before you can reach the Great Water. You can never, never cross the water where your father's house is in the middle of the Great Water, the Western Ocean."

"But, Mother, we want to go and try to find our fathers," said the Twins.The Goddess taught the Twins a song of protection for their next journey: This song she taught them tosing four times, the magic number. Day after day as they traveled along, they sang their song for protection. "We are traveling in an Invisible Way to seek our fathers, the Sun-God and the Water-God." One day, as they passed a little spider hole in the ground, they heard a voice say, "Sssh!" four times. The Twins looked into the hole and saw Spider Woman.

"Do not be afraid of me, I am your Grandmother. Come down into my lodge," she said four times. "We cannot enter your lodge, because your doorway is too small," said the Twins."Please blow toward the Eastwind, Southwind, Westwind, and Northwind," Spider Woman called out.The Twins blew in the four directions and the entrance enlarged enough for them to go through. Inside and to their amazement, they saw the lodge walls covered with bundles of bones wrapped in spider webs, exactly the way spiders wrap flies in a web.

"Do not be afraid, my grandsons," said Spider Woman. "These are the bones of bad men whom I killed." Spider Woman talked with the Twins about encounters they might have on their trip. She taught them songs for their protection and explained what they could do to overcome obstacles they might meet on their way. "I will give each of you a magic Feather-Plume. Hold it before you as you travel, straight up or sideways to carry you safely forward," she said to the Twins.

"Be on the look out for a little man with a red head and a striped back. He will resemble a sand-scorpion, only a little larger-about the size of a Jerusalem cricket," she explained. "Thank you, Grandmother, we'll be on our way," said the Twins.

Many days later, the Twins heard a voice from the ground. It was from the little man with the red head. "Do not scorn me because I am so small," he said. "I can and want to help you. Put your hands down on the ground and spit into them four times. Now close your fists, saving the spit until you come to the Big Water. There you can wash off the spit."

The Twins did exactly as they were told, and after thanking the little man with the red head, they again began their travel. Soon the canyon walls that smashed together loomed ahead of them. They repeated Spider Woman's prayers, holding the Feather-Plumes sideways. As they moved forward the clapping walls stopped long enough to allow the Twins to walk through safely.

When they came to the jungle of sharp reeds, again they sang the song Spider Woman taught them, touching the tops of the reeds with their magical Feather-Plumes. Behold! The reeds turned into cattails, which pleased the reeds so much that they quickly opened a wide path for the Twins to pass through. A puzzling encounter for the Twins was the giant cliff. They walked around and around its rim, making a complete circle and finally returning to their starting place.

They were making no forward progress, so they sang songs taught them by their mother and Spider Woman. They prayed over and over again. When they opened their eyes, a beautiful Rainbow appeared, creatinga large bridge for them to cross over the Grand Canyon of the Colorado River.

After this spectacular adventure, the Twins continued West for a long time, until they saw the Great Water before them. The Water spread so far, they wondered, "How can we ever reach the Turquoise House of Sun-God, which we know is in the middle of the Great Water?" The Twins walked down to the beach to the edge of the water and washed the spit off their hands, singing and praying at the same time. Behold! The Rainbow appeared again! A long Rainbow Bridge stretched before them from the beach to the Turquoise House. Onto the Rainbow Bridge the Twins raced happily, and found their two fathers, the Sun-God and the Water-God, who welcomed them in the Turquoise House at the end of the Rainbow Bridge.

Native American Studies: Index >>

Culture

Lakota (Sioux)
White Buffalo Calf Woman/Sacred Pipe

One time, a small Itazipco camp was in need of food to prepare and to store for the oncoming winter, as their current supply was very low. Itazipco means "without bows," and this band of Lakotas was not so good at making bows. This is why they had a hard time getting food. The council agreed that they would try one more time and if they still did not get anything, then they would travel to another band of Lakotas for help. So they sent out several hunting parties in groups of two.

One particular group was standing on a high hill trying to see if they could spot any buffalo, and to their amazement they saw a woman in the distance walking towards them. Each man was of a different mind. One man had an established 7th Direction, and the other did not have one. The man with an established 7th Direction saw her wearing a white buckskin dress, and viewed her as Wakan, and so he was scared. But in the Lakota way,It's good to be scared because it shows that a person will do his/her best to be aware of everything and will prepare well to face any challenge in Life.

The other man saw her as naked, and he told the man with an established 7th Direction that he wanted to have sex with the woman right away because she was very beautiful. The man with the established 7th Direction advised him not to. How we see others and the universe around us is a reflection of the universe inside of us.

When she came close to them, the man without an established 7th Direction wanted to touch her. She could read his thoughts so she told him to go ahead and do what he wanted to do. When he reached out to grab her, a cloud came down and covered them both. The other man could not see what was happening but he heard horrible sounds coming from within the cloud. When the cloud lifted, all that was left of the man without a 7th Direction was his skeleton, and rattlesnakes were moving through the bones. Up until that time, there never were rattlesnakes in that area.

The lady was Wohpe, and she told the man with the established 7th Direction to tell his people that the spirits always hear their prayers and that they asked her to bring his people something which would always help them emotionally, spiritually, mentally, and physically. Meaning, it would help them to get food, as well. She told him what preparations needed to be made, and that she would signal her arrival by several clouds of smoke on a nearby hill just outside their camp. The man memorized the preparations well as he ran back to his camp.

When he arrived he immediately told the medicine man what had happened to him. Others who were listening were really astonished at what they heard, as this man retold everything that had happened to him and of how his companion had met his death.

The medicine man believed what the man had said and the camp made all the preparations which were requested by Wohpe. Then the day arrived when the clouds of smoke were sighted just outside their camp. Immediately, the people got excited as they awaited her entrance. A buffalo calf emerged from the smoke and began to walk down the hill and towards the camp. It stopped and rolled on the ground, and when it stood up, it was a red calf. It walked a little more, then again it stopped and rolled on the ground. When it stood up, this time it was a yellow calf. Yet again, it walked a little more, then it stopped and rolled on the ground. This time when it stood up it was a white buffalo calf.

At this point, all the men in the camp closed their eyes as they were instructed to do so by Wohpe. A small cloud came down and covered the white buffalo calf, and when it lifted, Wohpe appeared. All the women made sounds of amazement. One man opened his eyes to see what was going on but Wohpe caused smoke to goin his eyes, after which from that day on, he had cataracts in his eyes.

Wohpe walked around the camp circle four times reflecting the sun's path on the earth. She was singing asong and also carrying a bundle. Then she entered the camp circle through the entrance located toward the east,and laid the bundle before the medicine man. She opened it to reveal a pipe, which is now known as the White Buffalo Calf Pipe.

Along with this Pipe was a circular stone with seven circles painted on it. She told him the circles represented the 7 Lakota Ceremonies they were to receive and that the Lakota already had four of the ceremonies, which are the Inipi, Hunka, Hanbleciya and Tatanka Lowanpi ceremonies. She said that three more ceremonies would be revealed to different medicine men at different times, and through dreams.

Wohpe taught the people how to use the Pipe and she instructed them to make others in the same manner as the one she brought to them. She said to use their pipes whenever they needed any kind of help whether it is spiritual, mental, emotional, or physical. She told them to use the Pipe in all 7 Lakota Ceremonies, as this ties all the ceremonies together, further establishing and reinforcing the definition of Mitakuye oyas'in, which means "all my relations," signifying the connectedness of all creation.

She taught them that she will take the people's prayers directly to the Wakan Tanka in the smoke which rises. She also taught them that she will come when sage is burned, and she said all spirits like the smell of sweetgrass. But when sage is burned, the spirits without 7th Directions will leave immediately.

There is a symbol of a buffalo on the bowl of the White Buffalo Calf Pipe which represents the fourlegged nations. Wohpe then instructed them to attach golden eagle feathers on to the White Buffalo Calf Pipe, to represent the winged nations. They were taught that the bowl represents the earth and the woman. She said the stem represents all growing things and the man.

Then Wohpe taught them how to smoke the Pipe, and how to pray with it. She said that when a person puts his mouth to the Pipe-stem, he is representing the two-legged nations, which includes the bears. When the Pipe is assembled, everything in the universe is literally coming together. This is another reason why the Lakota expression Mitakuye Oyas'in is very powerful and is also a prayer unto itself.

Wohpe then instructed that four Crow warriors were to be slain and that some hair from each of the slain warriors was to be cut off. They were also to cut one ear off only one of the slain Crow warriors, and to attach that ear with the hair onto the White Buffalo Calf Pipe she had just brought to them. They were to do this only to the Pipe she brought to them, and not to the other pipes they would soon make for themselves.

The ear and hair represents that we are connected to those who call us their enemies. And since we are to respect ourselves and others, we should also respect those who call us their enemies, as well. It represents that weaknesses, as well as strengths, can also help us. When positive and negative are brought together, then there is contentment.

Wohpe stayed with the people for forty days, helping them, teaching them, and having compassion for them. Then it was time for her to go. The people were really sad to see her go but they accepted it. She told the women they could carry their own pipes only after they had passed through menopause. She walked around the camp singing the same song she sang when she first came to them. She walked to a distance away from the camp and rolled to the ground. When she stood up, she was a buffalo calf.

The buffalo calf walked a small distance from the camp, and stopped and rolled to the ground. When it stood up it was a red buffalo calf. It walked a little more, then again it stopped and rolled on the ground. When it stood up, this time it was yellow calf. Yet again, it walked a little more, then it stopped and rolled on the ground. This time when it stood up it was a white buffalo calf. Then a small cloud came down and covered her. When the cloud lifted, she was gone. The people all stood in amazement because of what they had just seen.

And so this is how the Sacred Pipe was brought to the Lakota people. A Lakota Relationship is also based on the Sacred Pipe. The pipe-stem (man), and the bowl (woman) each have their own identity, meaning they know what they are and so they do not try to be something they are not. And when the Pipe is assembled, the universe is alive. When in the presence of the Pipe, honesty must be shown by all those present. Thus, honesty is an attribute of a healthy relationship.

The foundation of the Lakota way is the expression "mitakuye oyas'in," which means "all my relations "or "everything is connected." To keep our connections strong and healthy requires that we communicate as clearly and as effectively as possible. Communication is the transfer of medicine (energy) via our thoughts, feelings, actions, and words. Thus, we were meant to communicate, and should we choose to enter into a relationship with someone it is even more important to maintain healthy communication with each other. The Pipe also represents healthy, clear, and Wakan communication, as it is used for communication with the piece of the Creator which dwells within all of creation, and this communication adds strength and health to the universe within around that person who is communicating with the Pipe. Likewise in a healthy relationship, clear communication also adds strength and health to the relationship. Therefore, the Sacred Pipe represents a healthy relationship, and the Pipe also teaches the Lakota couple how to maintain their healthy relationship. In time, the remaining three ceremonies were received by different men from different Lakota, Dakota, and Nakota tribes.

(Source for White Buffalo Calf Pipe, by David Little Elk, an excerpt of his book Wicoh'an Otehike, 1997)Canupa Wakan (Sacred Pipe)

To the Lakota, the sacred Canupa Wakan represents the universe, and when it is assembled, it is the universe. The pipe is made with two main pieces: the bowl, which is female, and the stem, which is male. The bowl is woman, mother earth, the womb of life, the sacred chalice of creation. The stem is man, father sky, the channel for spirit to travel. The stem is made of wood, which also represents all things that grow upon the earth. From the stem hang 4 ribbons in the sacred colors of the Lakota. The black ribbon is the west, where the thunder beings live, the white ribbon is the north, from where the cleansing wind comes, the red is the south, where the sun lives, and the yellow is east, where all things grow with the summer warmth. An eagle feather also hangs from the stem, and represents the winged ones, who help to connect the earth and the sky, spirit with creation. The following information about the Canupa Wakan comes from Joseph Eppes Brown, and was found at www.elexion.com/Lakota;

"In the complete ritual of the pipe, there are three distinct phases: the purification with the smoke of a sacred herb; the 'expansion' of the pipe so that it includes the entire universe; and finally, what could be called the 'identity'; which is the sacrifice of the whole universe in the fire. In filling a pipe, all space (represented by the offerings to the powers of the six directions) and all things (represented by the grains of tobacco) are contracted within a single point (the bowl or heart of the pipe), so that the pipe contains, or really is, the universe. But since the pipe is the universe, it is also man, and the one who fills a pipe should identify himself with it, thus not only establishing the center of the universe, but also his own center. He so 'expands' that the six directions of space are actually brought within himself. It is by this 'expansion' that a man ceases to be a part, a fragment, and becomes whole or holy; he shatters the illusion of separateness."

This next section is from Leonard Crow Dog, from his book Crow Dog: Four Generations of Sioux Medicine Men,(1995). Here he is telling about the significance of the Canupa (sp. Chanupa here) to the Lakota; "The most sacred thing for us Lakota is the chanupa, the holy pipe. The pipe and the Indian go together. They cannot be separated. The pipe lifted up in prayer forms a link between man and Tunkashila. It's a spiritual bridge to the Great Spirit. With the pipe I can communicate with Tunkashila, the Grandfather Spirit, who we also call Wakan Tanka, the great sacredness. With the pipe I let my mind fly through the air. The sacred pipe is a smoke signal to Tunkashila. The pipe is not a thing. It is alive. You can feel its power as you hold it, power from Ptesan Win, the White Buffalo Woman, who brought this great gift to us. Within the pipe dwells the power of Wakan Tanka, male and female power. Man is the stem; woman is the bowl.

Chanshasha, the tobacco used for smoking the pipe, is also sacred. It is not like the stuff in a white man's cigarette that gives you lung cancer and makes you an addict, something used only to make you feel good. It contains no nicotine. Chanshasha is made from the inner bark of a dogwood or red dogwood, which grows along the Little White River, right near our place. Some tribes use red willow bark, but we prefer the dogwood. Sometimes we mix it with sweet smelling herbs, such as chanli ichahiye, snake root, which keeps poisonous snakes away. We also mix our tobacco with arrow root. Some people say that what we're smoking is Kinnickinick, but that is not a Lakota word, but one used by Northeastern tribes.

The pipe should always be treated with great respect, even awe. Never walk in front of people who are smoking it. Never step over it. A pipe should never be lent out. No menstruating woman should come near the pipe, because at that time her power fights the power of the pipe. When she is not on her moon, a woman can smoke the pipe during a ceremony. Hold the pipe with the bowl in the left hand and the stem in the right, across your chest, not sticking way out. With the pipe in your hand you cannot lie; you can speak only the truth. When you load up the pipe with tobacco, you pray, you sing the pipe-filling song. You must smoke it in the right way, always going clockwise from the one person to the next and everybody taking four puffs, because four is the sacred number... as the pipe goes around, every puff is a prayer. When you inhale the smoke, all humankind smokes with you. Your breath mingles with the breath of all other living beings. The Spirit is in the pipe. It is there. Smoking in a circle you hear voices coming out of nowhere. Spirits may appear and talk to you, and they speak every language of the world. There is a purpose and reason for using the pipe this way, the way Tunkashila wants it. The pipe is like a human being, it is not a thing. It is our flesh and blood. Without the pipe there can be no ceremony. It stands at the center of all our seven sacred rites. It unites us and makes us one. Smoking in a circle we renew the sacred hoop of the nation. The pipe breaks down the concrete walls that separate us. With the pipe you must concentrate, think only good thoughts, and pray for understanding."

The Canupa is smoked before any spiritual undertaking, and is always a central feature of any ceremony or rite. Many traditional people have a pipe for social smoking, to enhance relationships with others, and a private pipe for sacred use. Here is more on the Canupa, from http://www.elexion.com/lakota/: The pipe ceremony is a sacred ritual for connecting physical and spiritual worlds. 'The pipe is a link between the earth and the sky,' explains White Deer of Autumn. 'Nothing is more sacred. The pipe is our prayers in physical form. Smoke becomes our words; it goes out, touches everything, and becomes a part of all there is. The fire in the pipe is the same fire in the sun, which is the source of life.' The reason why tobacco is used to connect the worlds is that the plant's roots go deep into the earth, and its smoke rises high into the heavens. There are different kinds of pipes and different uses for them. There are personal pipes and family pipes as well as pipes for large ceremonies. The particular stone used depends upon the tribe's location, and various symbols are added to attract certain spiritual energies. Also, the type of tobacco used depends on tribal custom. But despite these differences, there are certain important similarities: The ceremony invokes a relationship with the energies of the universe, and ultimately the Creator, and the bond made between earthly and spiritual realms is not to be broken."

Many other Traditional Native American tribes use a pipe as well, and the use of tobacco and other sacred herbs for smoking as a way to send "prayers on the breath" to Great Spirit. This practice is widespread throughout North and South America.

Native American Studies: Index >>

An Inherently Spiritual Language

The language of the Lakota reflects their worldview. Below is a list of words from the Lakota language, which describe this worldview in terms of the underlying connection between all things, and portrays their reverence for all things in creation.

Wakan: Energy. It is the energy of creation which is alive in all things. It is the power of alignment with the "Way" or "Will" of the Creator. It is associated with power, holiness, sacredness, and mystery.

Wakanpi: The world of Spirit, the Angels, the Guides, the Ancestors, all who live in the spirit world "above"humans.

Wakan Tanka: Great Spirit, The void from which all life comes. The One who is never born and never dies, but is eternal.
Wachin ksapa yo! Pay attention! This saying refers to the ever present energy of Wakan Tanka, and tells oneto be aware and vigilant, to be awake to spirit, to reality.

Wakinyan: The Thunderbird, bringer of the rain, powerful and mysterious, a manifestation of Great Spirit

Makha: (The Earth) As Grandmother she is the creative potential of all the elements or substances being combined to manifest form. As Mother she is all life that grows from this substance.

Wiyo ate: (The Sun) The Father, source of light, fire, the manifestation of Wakan Tanka. All creatures rejoice at the dawn, and this time is as the opening of the eye-in-the–heart, which reveals the real world.

Wichahpi: (The Stars) The stars are Wakan. They visit the people, and sometimes the people visit them. There are seven stars which are sacred, six dancing around one, and the seven council fires of the Lakota are these stars.

Hanhepi wi: (The Moon) The waxing and waning of the moon is the darkness, or ignorance, which comes and goes. The full moon is the awakening and wisdom of the people when they are illuminated.

Chan: (Tree) The tree is Wakan because it stretches from earth to sky, and connects the Earth with the spiritworld. Wakan Tanka lives in the trees in the form of fire.

Peta: (Fire) The power of Wakan Tanka, The Giver of Life. Every fire is a gift from the Sun.

Inyan: (Rocks) Represent the Earth, "The bones of the Grandmother."

Wanbli: (Eagle) Flies highest of all creatures, sees everything. An aspects of Wakan Tanka, Eagle feathers are considered the rays of the sun. When carried or worn, the Eagle feather creates a direct connection withWakan Tanka. When the bonnet of Eagle feathers is worn by the warrior, he becomes the Eagle, WakanTanka, his True Self.

Tatanka: (Buffalo) The Buffalo is the most important of the four-legged animals to the Lakota. It suppliestheir food and clothing, their homes and tools. The Buffalo is considered to contain all things within itself,and is seen as the universe, including the Earth and all that grows from her, as well as the spirit. The Buffalogives its whole being as a gift, and teaches us about the infinite source of Life.

Peju-ota: (Sage) the smoke of this herb purifies, as does the presence of the herb itself. Sage is commonly usedfor smudging, to cleanse the energy field of a person, object, or space.

Hante: (Cedar) The cedar tree is protected from Wakinyan, the thunder being, and lightning does not strike it.It is used for ceremony honoring Wakinyan. It also helps in connecting with ancestors.

Wachaga: (Sweetgrass) Carrying the essence of sweetness, the incense of Sweetgrass invokes Wakan Tanka.This herb is very sacred, and is also purifying. It is commonly used in all seven sacred Lakota rites.

The Seven Sacred Rites Of The Lakota

In this section, we will be covering the Seven Sacred rites of the Lakota, but first, the issues of "culturetheft,"and the debate within the Lakota community over sharing spiritual teachings must be discussed. Thefollowing section goes more in-depth into the Inipi, Hanblecheyapi, and Wiwanyag Wachipi ceremonies.

These three ceremonies hold great interest for many people, and there is much controversy over those who perform these ceremonies outside of the Lakota culture, without guidance from a Lakota elder. Many people from different cultures are attracted to the beauty, spirituality, and sacredness of these ceremonies. Some spiritual teachers have adopted, and adapted these ceremonies to the modern spiritual needs of themselves and others. For many who engage in these practices, their motivation is a deep desire to connect with the Earth, and with their own spirits.

So many people on this planet have been taken, or have moved, out of their natural cultural context, especially in the United States. This is a very complicated and many layered issue, which involves the greed and ignorance of people who came to North America and participated in the horrific genocide committed against the indigenous peoples of this land. Many Lakota feel that these Sacred rites should only be performed within the context of the Lakota culture. They feel that so much has already been taken from them, and that others, especially those of European ancestry, performing these ceremonies, is another crime against a culture which is struggling for its very survival, with this tragic and still bleeding wound yet to heal. Anyone who seriously looks into the facts of the genocide of the indigenous people of North America, anyone with a heart, should easily be able to understand the powerful emotional and psychological implications of the history of these First People.

Another major concern to many Lakota is the industry that has risen around people's interest in the culture. From the sale of sacred pipes, to people calling themselves spiritual leaders charging money (sometimes large amounts) for entrance to sun dance, sweatlodge, and vision quest ceremonies, people profiting by selling the Lakota culture is deeply painful for many. Perhaps an even more central issue to many elders, would seem to be that the misuse of sacred ceremonies and powerful ritual can be harmful to the people who are using these ceremonies without the proper education and training needed to qualify them to practice these ways. This is particularly true with the physically challenging, even sometimes potentially life-threatening practices, such as vision quest, sweatlodge, and sundance. In addition to these concerns, the fact that many people, including Indians, are learning about Native culture from people who may be giving a lot of misinformation and that ceremonies and other spiritual practices are being altered and mixed with other practices is of great concern to many. In 1993, at the Lakota Summit, an international gathering of U.S. and Canadian Lakota, Dakota, and Nakota nations passed the Declaration Of War Against The Exploiters Of Lakota Spirituality. Below is an excerpt.

Whereas we are the conveners of an ongoing series of comprehensive forums on the abuse and exploitation of Lakota spirituality; and whereas we represent the recognized traditional spiritual leaders, traditional elders, and grassroots advocates of the Lakota people; and whereas for too long we have suffered the unspeakable indignity of having our most precious Lakota ceremonies and spiritual practices desecrated, mocked and abused by non-Indian "wannabes", hucksters, cultists, commercial profiteers and self-styled "New Age shamans" and their followers; and whereas with horror and outrage we see this disgraceful expropriation of our sacred Lakota traditions has reached epidemic proportions; and... whereas pseudo-religious corporations have been formed to charge people money for admission into phony "sweatlodges" and "visionquest" programs; and whereas sacrilegious "sundances" for non-Indians are being conducted by charlatans and cult leaders who promote abominable and obscene imitations of our sacred Lakota sundance rites; and whereas the absurd public posturing of this scandalous assortment of pseudo-Indian charlatans, cultists, "wannabes," commercial profiteers, and "New Age shamans" comprises a momentous obstacle in the struggle of traditional Lakota people for an adequate public appraisal of the legitimate political, legal and spiritual needs of real Lakota people; ...We urge traditional people, tribal leaders, and governing councils of all other Indian nations to join us in calling for an immediate end to this rampant exploitation of our respective American Indian sacred traditions by issuing statements denouncing such abuse, for it is not the Lakota, Dakota and Nakota people alone whose spiritual practices are being systematically violated by non-Indians. We urge all our Indian brothers and sisters to act decisively and boldly in our present campaign to end the destruction of our sacred traditions, keeping in mind our highest duty as Indian people: to preserve the purity of our precious traditions for our future generations, so that our children and our children's children will survive and prosper in the sacred manner intended for each of our respective peoples by our Creator.

The declaration is signed by Wilmer Stampede Mesteth; (Oglala Lakota); Traditional Spiritual Leader & Lakota Culture Instructor; Oglala Lakota College, Pine Ridge, South Dakota. Darrell Standing Elk; (Sicangu Lakota); President, Center for the Spirit, San Fancisco, California, & Pine Ridge, South Dakota. Phyllis Swift Hawk; (Kul Wicasa Lakota); Tiospaye Wounspe Waokiye; Wanblee, South Dakota. The full text can be found at http://www.elexion.com/lakota/rites/index2.html. This site is also a source for information concerning Lakota rites, ceremonies and symbolism.

Those with a sincere interest in practicing any of these ceremonies are strongly encouraged to read the full text of the declaration, and also become familiar with the varying view points concerning this issue, carefully considering the personal motivation for wanting to explore these practices.

There is a division within the Lakota community (and other native communities as well) concerning this issue of whether to share traditional teachings with people outside the culture. There hasn't always been such strong division, though there have always been some who have hesitated to share teachings, for a variety of reasons. The Declaration of War against The Exploiters Of Lakota Spirituality has obviously come about as a result of years of misrepresentation, stereo typing, and exploitation of Lakota culture. The declaration represents a powerful expression of people saying "No!" To these transgressions, and setting clear boundaries concerning what is not acceptable to them. There is truth contained in this statement, and an energy being sent out which has the potential to bring balance. Yet this is a political statement, spoken in the language of politics, which is naturally divisive. So one might ask the question, what are the consequences of politicizing spirituality? Most religions and spiritual systems agree that we are all brothers and sisters, that we are all related; that we are all one being, even. In Lakota language this is expressed as Mitakuye Oyas'in, which translates as "all my relations," and acknowledges one's connection to all beings. This concept is central to Lakota cultural/spiritual teachings. Considering that we are all related, we are all connected, we all come from one source, we are all brothers and sisters, and this concept forms the basis of Lakota spirituality, is the Declaration of War against The Exploiters Of Lakota Spirituality consistent with this basic spiritual teaching?

This is a complex question, and many discussions are ongoing concerning the answer. There are several forums on the Internet with ongoing discussions in this topic, with a great variety of responses from all different perspectives. Many spiritual leaders from different tribes have commented as well. Below is a collection of quotes which present some of the responses to, and different ways of looking at this issue.

"There are many things to be shared with the Four Colors of humanity in our common destiny as one with our Mother the Earth. It is this sharing that must be considered with great care by the Elders and the medicine people who carry the Sacred Trusts, so that no harm may come to people through ignorance and misuse of these powerful forces." Resolution of the Fifth Annual Meetings of the Traditional Elders Circle, 1980 (http://www.niehs.nih.gov/kids/quotes/qtamind.htm)

"When something is sacred, it does not have a price. I don't care if it is white people talking about heaven or Indian people talking about ceremonies. If you can buy it, it isn't sacred. And once you start to sell it, it doesn't matter whether your reasons are good or not. You are taking what is sacred and making it ordinary." —"Dan"Neither Wolf nor Dog.

"The survival of the world depends upon our sharing what we have and working together. If we don't, the whole world will die. First the planet, and next the people." —Fools Crow, Ceremonial Chief of the TetonSioux.

"Mitakuye Oyas'in means we are all related, or that we are all connected. The 7th Direction is what connects each member of creation to each other, and each nation has a 7th Direction concept. Establishing one's 7th Direction also establishes one's individual identity. Therefore, the only Lakota wisdom which may be shared with all members of creation is that which helps to establish the 7th direction."

"A nation's language, culture, and ceremonies are given to them from the piece of Mother Earth they dwell on to give this nation its tribal identity. Since people live on different parts of Mother Earth, she gave each nation its own language and ceremonies. Therefore, the Lakota ceremonies help the Lakota Nation to maintain its tribal identity. This means Lakota ceremonial teachings, which help us Lakotas to maintain our tribal identity, canonly be shared with other Lakotas. A bear cannot become a buffalo, nor can a buffalo become a bear. They each maintain their own identities. Likewise, only a Lakota can be a Lakota—heart, mind, body, and soul."(http://www.malakota.com/wakan43.html source for above (2) quotes.)

"Great Spirit, Great Spirit, my Grandfather, all over the Earth the faces of living things are all alike...Look upon these faces of children without number and with children in their arms, that they may face the winds and walk the good road to the day of the quiet." —Black Elk (1863-1950) Oglala Sioux holy man.

"I certainly know where you're coming from, but if you truly want to have Lakota Spirituality live (and it will, with or without you) you should consider what you're saying. After all, It's ALL predicated on Mitakuyeoyas'in. you're either 'getting it' and living it, or you're not. Speak with the Elders." —Cetan Kinye Wankatuya

Native American Studies: Index >>

Inipi (The Rite of Purification)

The Inipi is also called the sweat lodge, and for good reason. This is a rite of purification, of transformation, of rebirth, of reminding one of their place within the universe. The main elements of this rite are the Grandfatherand Grandmother stones, the fire, the water, and prayer. To begin, a pit is dug and a fire built to heat the stones. (Before this there are prayers, approaching the land, asking permission, and talking to the ancestors, the Grandfathers and Grandmothers. There is also harvesting the saplings, willow or aspen, and peeling them, using the bark as lashing... everything approached in a sacred way, in right-relationship.) This fire is placed in the east, and lines up with the door of the lodge, which faces the east, the direction of birth and awakening, where the sunrises. Next, the pit for the stones is dug, in line with the fire pit. This is the womb, where the Grandmothers and Grandfathers are reborn from the earth, where they are "woken up," to share their wisdom, teachings, and energy with the people. Now, the frame of saplings is constructed over the pit, lashed with the willow bark or with some other fiber, and blankets are placed over the lodge, covering it up completely, yet leaving a door flap to be opened and closed. All of this is done with intention and focus, with offerings of tobacco, and prayer. Once the lodge is constructed, a line of energy is created between the fire pit and the inner womb-pit. This line should not be crossed by anyone except the fire keeper, the person designated to build and tend the fire, and pass the stones into the lodge.

This person is a guardian for the lodge, and energetically protects the sanctity of the ceremony. This person also often does much of the work in helping to construct the lodge and dig the pits, and this person also builds an altar between the fire and the door, on which sacred items are placed. The fire-keeper is a very respected and valued part of the ceremony, even though he/she does not enter the lodge. The fire keeper will build the fire under the stones, then over them, and the process of preparation for a sweatlodge often takes all day. These stones must sit in the fire and be heated for many hours before they are ready. The stones used are very special stones, and the right kinds must be used, so they don't explode when the water is poured on them.

Once the stones are ready, people begin to gather for the ceremony. The fire-keeper will smudge the people with sage or other sacred herbs, and then the people will crawl into the lodge on their hands and knees, entering into the womb of Mother Earth. Crawling in on the hands and knees is a sign of respect, reverence, and humility. The people then enter the lodge and crawl sunwise all the way around, as far as they can, making room for the other people to enter. The person who is pouring water runs the sweat, and this person will sit on by the door on the right. The last person to enter is the door person, helper to the leader, who opens and closes the door and brings in the stones for each round, often with the antlers of a deer, and places them in the pit. Once everyone is inside, the leader will say a prayer as the stones begin to come in. The stones are the Grandmothers and Grandfathers, and they are welcomed as such, and are made offerings of sweetgrass and cedar after they are placed. When the first round's stones are in, the door person closes the door, and darkness descends.

The leader prays with words or song, welcoming the spirits and giving thanks. Then water is poured, and steam fills the lodge, and it begins to get pretty hot. There are traditionally 4 rounds in an inipi ceremony, and the content of these vary, depending on the leader. Often the first round involves the leader's prayers, invocations, and songs. When this round is finished, everyone says "Ho, Mitakuye oyas'in" (to all my relations) and the door opens. Maybe some water will be brought in for everyone to have a little sip, but this may not happen until later. More stones are brought in as everyone enjoys the respite and breathes deeply of the cool, fresh air. Then the flap is shut again, and maybe this will be a song round and the next a sharing round. Everyone will share a song, going sunwise around the circle, and then everyone will share their feelings and prayers. The final round is the most intense, hottest round. The pourer pours water continuously, and it gets very hot. Everyone prays outloud, all at the same time.

When the 4th round is finished, the door opens and everyone is ready to crawl out, to be reborn into the cool fresh air. Many people will hose themselves with cold water or jump into a stream if one is available. This builds strength in the body, and makes the system strong and adaptable. Afterwards, everyone shares food and celebrates. Everyone feels close, like a family.

"And so when they put the stones, and then the water on the stones, and the mist comes to us, I always, as a scholar of spirituality, remember even in Genesis, it says that God breathed life onto man, but we didn't write it. We act it out. We breathe. We made it breathe onto us, and we act out the creation story all over again, the soup of life. This is how it was, a long time ago, when it wasn't written in the books. This is how it was. We did it for time everlasting, to be able to know that it feels human." —Ikce Wicasa (Eek-cheh Wee-chah-shah), ordinary man.

Native American Studies: Index >>

Hanblecheyapi (Crying For A Vision)

The Hanblecheyapi, or vision quest, is a central rite of the plains people, especially the Lakota. This ritual was once practiced by anyone who wanted to talk to Great Spirit, to pray for guidance, to help a sick relative, to give thanks, to clarify a vision received, or to realize oneness with all things and find guidance on how to live.The "lamenter" would first go to a holy person and ask for help in communicating with the spirits to ask for guidance and help with this petition. He/she would bring a filled pipe to the holy person, who would pray with it, asking for the spirits and helper beings to hear the prayers of the lamenter.

The lamenter would go into the sweat lodge to be purified and prepare for the ordeal. In the lodge, the holy person will fill the pipe, and will place all things in the universe within the pipe with prayers and tobacco. This pipe would be sealed with fat and taken by the lamenter to the sacred place of the vision quest. After the purification, he would gather all the things that he was instructed to prepare and bring on hisquest, and these things might include:

405 tobacco ties, made with small red cotton squares, filled with a pinch of tobacco and a prayer, and tied up with cotton string, forming an unbroken string of prayer ties to place around the vision quest site.
Sage, sweetgrass, and cedar, to please the spirits and to purify
A blanket or skin for warmth
The Canupa Wakan, Sacred Pipe, filled with all in the universe
5 prayer staffs, to be placed in the center, and in each of the 4 directions
Sage to make a bed for the lamenter to lie upon
A shovel to dig a hole in the earth for the lamenter

The helper prepares the space for the quester, and then leaves. Then the person is alone, and approaches the center pole, praying to Wakan Tanka for help. Then he/she would go around to each direction, praying to the spirits and helpers of each direction for guidance. When finished praying in one direction, the quester goes backto the center. This would be done in a slow and intentional way, with deep prayer and a respectful stance.

During this time messages may come from spirit, through 4-legged animals, winged-ones, insects, clouds, winds, trees, or other parts of nature, as well as through visions or spirit voices and visits. The vision quest will last for 3 or 4 nights. Prayers will continue and close attention is paid to messages and visions. No food is eaten during this time. This rite is considered to be beneficial for all beings, and so this would be a big part of the focus of the prayers, to help the person know how to be most helpful to the community, and to bring blessings to the people. When the time is done, the helpers will return to bring the vision quester to the sweat lodge once again, and here the pipe is smoked and all the things in the universe are blessed with the prayers of the petitioner. This is the time when what has been experienced is communicated to the holy person, and the holy person helps the quester to understand the messages and visions.

The final part of this rite is the feast of celebration, shared with the community. This is in acknowledgement that the hanblecheyapi was undertaken for the good of the people, and it benefits all. Traditionally the community would prepare a large feast to celebrate this accomplishment. The quester would also have a giveaway, sharing his wealth with the people. During the time of crying for a vision, the people of the community would have been praying for the quester, and supporting him with their good thoughts.

Native American Studies: Index >>

The Vision Quest

From The Sound Of Flutes And Other Indian Legends, (1994)
Told by John Fire Lame Deer, Edited by Richard Erdoes

Visions are important to the plains people. A man or woman trying to find the right way on their road of life, or trying to find the answer to a problem, might want to go on a vision quest to find knowledge and enlightenment. This often means staying on top of a lonely hill or inside a vision pit, alone, without food or water, for as long as four days and nights. This is a hard thing to do, but if you hear the spirit voices telling you what to do, showing you a path out of your troubles, giving you a vision that will determine your life, then the quest is worth all the suffering you might endure.

The story is told of a young man who wanted to go on such a hanbleceya, or vision seeking, in order to cryout for a dream that would give him the power to be a great medicine man. This young fellow had a very high opinion of himself, thinking that he had been created to become great among his people and that the only thing lacking was a vision to bestow power upon him.

His relatives had faith in him, too. All through the winter they were busy getting him ready, feeding him wasna—pemmican, corn, and plenty of good meat to make him strong for his ordeal. At every meal they set aside something for the spirits so that they would help this young man to get a great vision. He was daring and brave, eager to go up to the mountaintop. He was brought up by good, honest people who were wise in the ancient ways and who prayed for him. They thought he had the power even before he went up, but that was putting the cart before the horse - or rather, the travois before the horse, as this is an Indian legend.

When he started out, it was a beautiful day in late spring. The grass was up, the leaves were out - nature was at its best that morning. Two medicine men were with this young man to help him. They put up a sweatlodge for him, purifying him in the hot, white breath of the sacred steam. They sanctified the boy with incense of sweetgrass, rubbing his body with sage, fanning it with an eagle-s wing. They went to the hilltop with him, preparing the vision pit, making an offering of tobacco bundles. The medicine men told the young man tocry, to humble himself; they said to ask for holiness, to cry for power, for a sign from the Great Spirit, for a gift that would make him into a medicine man. After they had done all they could, they left him there alone.

He spent the first night in the hole that the medicine men had dug for him, trembling, crying out loudly, fear keeping him awake—yet he was cocky, ready to wrestle with the spirits for the vision, the power he wanted. But no dreams came to him to ease his mind. Toward morning, before the sun came up, in swirling white mists ofdawn he heard a voice speaking to him from no particular direction, as if it came from several different places, "See here, young man, there are other spots you could have picked, there are other hills around here. Why don'tyou go there to cry for a dream? You were disturbing us all night, all us creatures, animals and birds—you even kept the trees awake. We couldn't sleep. Why should you cry here? You are a brash young man and not ready or worthy to receive a vision yet." But the young man just clenched his teeth, determined to stick it out, resolved to force that vision to come to him.

He spent another day in the pit, begging for enlightenment that would not come, and then another night of fear and cold and hunger. When dawn arrived once more, he heard the voices again, "Stop this! Go away! "And the same thing happened to him on the third morning. By this time he was faint with hunger, thirst, and anxiety. Even the air seemed to oppress him, to fight him. He was panting. His stomach felt shriveled up, shrunk tight against his backbone. But he was determined to endure one more night, the fourth and last. Surely the vision would come during it. Again he cried for it out of the dark and loneliness until he was hoarse, and still no dream came. Just before daybreak he heard the same voices again, sounding angry, asking, "Why are you still here?" He knew then that he had suffered in vain, and that hurt him, because now he would have to go back to his people telling them that he had gained no knowledge and no power. The only thing he could tell them was that he got bawled out every morning and that made him sad and cross. So he talked back to those voices. "I cannot help myself, this is my last day and I am crying my eyes out. I know you told me to go home, but who are you to tell me? I don't know you. I am going to stay here until my uncles come later to fetch me. Till then, I am staying whether you like it or not. "

All at once there was a big rumble. Now, behind this hill there was a larger mountain, and the rumble came from there. It turned into a mighty frightening roar. The whole hill trembled. The wind started to blow. The young man looked up and saw a big boulder poised on the mountain's summit. He saw lightning hit it, saw its way. Slowly the boulder moved, slowly at first and then faster and faster. It came tumbling down the mountainside, churning up the earth, snapping huge trees in two as if they were little twigs. And the boulder was coming right down on him!

The young man cried out in terror. He was paralyzed with fear, unable to move. The boulder dwarfed everything in view—it towered over the vision pit—but just as it was about to crush him, a mere arm's length away, it suddenly stopped. Then, as the young man stared open-mouthed, the hair on his head standing up, his eyes starting out of his head, the boulder rolled up the mountain, all the way to the top. The young man could hardly believe what he saw. He was still cowering motionless when he heard the roar and rumbles again and saw that immense boulder coming down at him once more. This time he managed to jump out of his vision pit at the last moment as the boulder crushed and obliterated it, grinding into dust the peace pipe and gourd rattle which the young man had brought for his vision quest.

Again the boulder rolled up the mountain and again it came down. "I am leaving, I am leaving!" hollered the young man, who had finally regained his power of motion and was scrambling down the hill as well and as fast as he could. This time the boulder actually leap-frogged over him, bouncing down the slope, crushing and pulverizing everything in its way. The young man ran and ran, unseeing, stumbling, falling, and getting up again. He did not even notice the boulder rolling up once more and coming down finally for the fourth and last time. On this last and most fearful descent, the boulder leaped through the air in a giant bounce, bedding itself deeply in the earth so that only its top was visible, right in front of the young man. The whole hill and the ground all around shook itself like a wet dog coming out of a stream, flinging the young man this way and that.He stumbled into his village gaunt, bruised, and shaken. To the medicine men he said, "I have received no vision and gained no knowledge. I have made the spirits angry. It was all for nothing."

"Well, you did find out one thing," said the older of the two medicine men, an uncle. "You went after your vision like a hunter after buffalo, or a warrior after scalps. You were fighting the spirits. You thought they owed you a vision. Suffering alone brings no vision, nor does courage or sheer will power. A vision comes as a gift born from humility, from wisdom, and from patience. If from your vision quest you have learned nothing but this, then you have already learned much. Think about it."

Native American Studies: Index >>

Wiwanyag Wachipi, Sun Dance (Dance Gazing At The Sun)

The Sundance, or Dance Gazing at the Sun, is one of the oldest rites of the Lakota. It is held on the fullmoon in June or July, and is prepared for several weeks before the ceremony itself is held. There are two elders involved in running the Sundance, the dance leader, and the holy man. The participants are dancers who have pledged to dance, and supporters, who work and participate in order to give their support to the dancers. The culmination of the ceremony lasts four days, and on the first day, participants seek out a cottonwood sapling, which is planted in the center of the arbor, after being chopped down by participants, traditionally women. The tree represents the flowering tree in the center of the universe from which all things come. The Sundance arbor represents the universe, and tied to the sapling are prayer ties, four ribbons of black, red, yellow, and white, representing the four directions, and the four races of humans, as well as a buffalo carving representing the four-leggeds, and other sacred symbolic items. There is much symbolism involved in this ceremony, and different bands have their own unique ways of incorporating the symbols into this rite. Everything is done in a very sacred manner, with much intention and prayer. The first day is spent building this sacred space. Each day also begins and ends with an inipi ceremony.

The following morning as the dawn approaches, everyone is waiting for the first rays of sun to be visible over the horizon, and with this occurrence, the dance begins. The dancers will spend three days dancing in the arbor, sacrificing their sweat, blood, and energy for the good of their people. They will not eat, and will not drink anything but sage tea. Other participants will offer their support with singing, drumming, and giving their energy and focus to the dancers.

On the last day of the dance, the pledgers who have chosen to give a sacrifice through piercing, will be pierced by the holy man, either shallowly through the skin in the chest, or in the back, or both, and will have leather thongs and skewers placed in the wounds in such a way that he will have to break them free through dancing. These will be either attached to the center tree, or to buffalo skulls which will drag on the ground until the skin tears, and the skewers come out. This is considered a great privilege, and responsibility. It is a way of showing honor and reverence for life, for the sun, source of life, and for the people.

At sunset of the final day a feast will be held, and all participants will celebrate, and enjoy the closeness and loving feelings that arise from having such an experience together.

Here are some quotes on the Sundance from some elders and other respected leaders:

"The Sundance is our oldest and most solemn ceremony, the 'granddaddy of them all,' as my father used to say. It is so old that its beginnings are hidden as in a mist. It goes back to an age when our people had neither guns, horses or steel when there was just us and the animals, the earth, the grass and the sky. So they made this dance, and slowly, generation after generation, added more meaning to it, added to its awesomeness. My father taught me, as he had been taught by his father, the learning and teaching going back to the beginning of time. The Sundance is a prayer and a sacrifice. One does not take part in it voluntarily but as the result of a dream, or a vision... in the old days the sundance was...also a happy time when the choke cherries were ripe, the grass was up and the game plentiful—a happy time for meeting old friends... for many a young man his only chance to find the right girl."—John (Fire) Lame Deer, Richard Erdoes (1972), Lame Deer: Seeker of Visions.

"The Wiwanyag Wachipi (Dance Looking at the Sun) is one of our greatest rites and was first held many, many winters after our people received the sacred pipe from the White Buffalo Cow Woman. It is held each year during the Moon of Fattening (June) or the Moon of Cherries Blackening (July), always at the time when the moon is full, for the growing and dying of the moon reminds us of our ignorance which comes and goes; but when the moon is full it is as if the eternal light of the Great Spirit were upon the whole world."—Black Elk, The Sacred Pipe, Joseph Eppes Brown (1953)

"No One really knows how old the Sundance is or how long it has been around. The Sundance will always sustain you. All you are expected to offer is belief, respect, and prayers. There are no racial or religious barriers for people who come to share the Sundance with us as long as they come in a good way and with respect for our ways. There are representatives from all four races at the different Sundances. It is something we share with our brothers and sisters. It doesn't matter what color their skin is. We are one, together on this planet. We should pray, dance and give thanks to the Creator together. That's what makes the Sundace so beautiful, so pure, and so powerful. The Sundance is a gathering of people assembled to pray only for others, to show their love for others, and to love, honor, and show respect for the world. Like the Jews, we were persecuted for not believing or even knowing about Jesus Christ. Yet all along we had the same God. Thanks to that God, the Sundance has survived."—Manny Twofeathers (1995), The Road To The Sundance.

"Wonderful and mysterious things happen at the Sundances to prove that Wakan-Tanka's and Grandfather's powers are active in our midst. In the old days, every pledger was required to go on a vision quest before he did the Sundance. But that is not an absolute requirement now. It is not supposed to rain on a Sundance. But sometimes it does because something has gone wrong...so the thunder spirits (bring) rain down to help cleanse us."—Chief Frank Fools Crow, Intercessor of at least 75 Sundances

Native American Studies: Index >>

Nagi Gluhapi (The Keeping Of The Soul)

This ceremony is performed when a person crosses over to the spirit world. The purpose is to purify the spirit of the person and provide support in the spirit's journey to join the creator, as well as to give the mourners a purpose and to connect them more fully with the spirit of their loved one. It is an honoring of death as part of the cycle of life and an appreciation of the mystery of this natural process.

A lock of hair is taken from the head of the departed, and held over burning sweetgrass for purification. A prayer is spoken, asking Wakan Tanka to hear the prayers for the keeping of the soul. An excerpt from such a prayer follows (http://www.elexion.com/lakota/rites/index2.html)"O Wakan Tanka, behold us! We will keep the soul of this person so that our Mother Earth will bear fruit and so that our children will walk the path of life in the sacred manner."

"Behold, O soul! Where you do well upon this Earth will be a sacred place. This center will cause the people to be as wakan as you are. Our grandchildren will now walk the path of life with pure hearts and firmsteps! My relatives, we shall gain great knowledge from this soul which has been purified. Be good to it and love it, for it is wakan. May this help us to remember that all the fruits of the wingeds, the two-leggeds, and the four-leggeds, are really the gifts of Wakan Tanka. They are all wakan and should be treated as such! He who keeps the soul of a person should never fight, or even use a knife, no matter for what purpose. He must be in prayer all the time, and must be an example to his people in everything. The people should love and honor this holy man, frequently bringing him food and gifts, and the keeper of the soul should in turn offer his pipe very often to Wakan Tanka for the good of the nation."

"Keeper of the soul, your hands are wakan; treat them as such! And your eyes are wakan; when you see your relatives and all things, see them in a sacred manner! Your mouth is wakan, and every word used should reflect this holy state in which you are now living. You should raise your head often, looking up into the heavens. Look after this soul all the time, for through this you will always remember Wakan Tanka. From this day on you will be wakan, and as I have taught you, so you too will now be able to teach others. It is indeed so. Hetchetu Welo!"

The soul is kept for approximately one year, and then released. A family member makes a pledge to keep the soul, which is a great responsibility and sacrifice. This person is to remain in a state of prayer, to keep good thoughts at all times and is not permitted to be seen socially. When the soul is to be released, a ceremonial lodge is built, and the wife or the keeper of the soul carries the bundle to the keeper of the pipe, who in turn speaks aprayer releasing the soul. There is a very beautiful and specific ritual involved, ending with a pipe ceremony, and ritual mourning. When the bundle is passed out of the lodge the soul is released, and the people rejoice and feast.

The Hunkapi, or Making of Relatives ceremony, along with the Ishna Ta Awi Cha Lowan, or Preparing a Girl for Womanhood, and the Tapa Wanka Yap, or Throwing of the Ball, are the other 3 sacred rites. The Hunkapi is for sealing a friendship or making peace with an enemy, and it brings someone outside the tribe into the family, or Tiospaye. The Ishna Ta Cha Lowan is a special and beautiful ritual celebrating a girl's entrance into womanhood, at the time of her first moonblood. The Tapa Wanka Yap is a very old rite, which symbolizes the continuous seeking after Wakan Tanka that one should do throughout life, even though there are many distractions from this goal.

Another important ceremony for the Lakota is the Yuwipi. This is a healing/divining rite, in which a medicine person is tied up inside a rug or skin, in a darkened room, and he travels to talk with the helpers, and gains information for the people. There are participants in the room, watching, and they often see strange things, such as small lights flickering, and they commonly hear strange sounds, or see animals walk through the room.

Native American Studies: Index >>

Visionaries

The seven sacred rites of the Lakota were received in visions, through humans who were in contact with spirit beings, in dreams, during vision quest, or during other receptive times. At the heart of Lakota spirituality is the idea that anyone can connect with spirit beings and receive visions about ceremonies, prayers, healing methods, and other actions that can be taken for the good of the people. If someone had a vision, and was inspired to share it with the people, he/she would go to an elder or holy person, and share it with them first, and they would decide what to do. The fluidity of this life-affirming spirituality makes it a living, growing way ofrelating with all that is. The Ghost Dance is an example of a more recent vision received that brought about a new ceremony that many people embraced.

The Ghost Dance was a teaching that came in a vision to a Paiute Holy Man named Wovoka. On the nightof a lunar eclipse, Wovoka had a vision that the Earth, with all the horrors the white people had brought with them, including sickness, hunger, and violence, would roll up and disappear, to become the pure, hallowed ground it had been before the white man came. The herds of buffalo would return, along with the deer, foxes, and all the other wildlife. All the people who had been killed by the white man would return as well at this time. The Indian would be free to live life once again in happiness and with abundance. The way to prepare for this was for the people to live in a righteous and peaceful way, and also to gather together to dance and sing. They were to gather together in a circle, and dance for 5 days and 4 nights, dancing until they dropped from exhaustion. This brought about visions of this new world, and of the spirits of the dead who were preparing to return, and this would aid bringing about this desired outcome.

Many other practices were inspired by visions, and Lakota culture is structured to support visionaries, mystics who connect with the ancestors, spirits, animals, Thunder Beings, Mother Earth, Great Spirit, and many other guides and helpers to bring wisdom to the people.

Native American Studies: Index >>

Councils

Haudenosaunee (Iroquois Federation)
The Great Law Of Peace

The Haudenosaunee people are commonly known to the First World as the Iroquois, a French version of the name given to them by an enemy tribe, and translated as "black snakes." The name Haudenosaunee, which is the name these people know themselves by, means "People Of The Long House," and is a metaphor for people living together in extended family systems of clans and tribes and building "long houses" to accommodate large family groups. The name Haudenosaunee does not refer to a specific tribe, but refers to a group of people who have accepted, and live under "The Great Law Of Peace" given them by one called Deganwida, which means Peacemaker.

According to the oral traditions of the Haudenosaunee (one of many versions, as is common to oral histories), there was once a young Huron woman who still lived at home and was a virgin. The mother of this woman had a dream in which she was told that her daughter would give birth to a child who would unite the tribes of the enemies of the Huron, and bring about the destruction of their tribe. After the boy's birth, motherand daughter attempted three times to drown the child, fearing the prophecy, but each time the child reappeared safe at home. They then decided it was not their place to interfere with the child's destiny, and so they raised him as well as they could.

He grew quickly, and was a peaceful child with no interest in practicing war or other battle skills, as was common for the young men in his tribe. He was soon rejected by his own people, and he announced he must travel to the south and deliver a message of peace. He left in a canoe of white stone which he built, and began his journey.

He first reached the land of the Mohawk, where he found war, killing and destruction all around. There he met a woman who was living by a river, and she told him that she was descended from the First Woman. It is her duty to feed and care for the warriors as they go out to and return from battle. The Peacemaker speaks to her, describing to her his vision of a nation free of war and violence. He tells her of the three parts to the Great Law, those being;

Kariwiio - translated as Good Message. This word points to all people respecting each other as if they areone being, and recognition that all beings are relatives. Thus the idea of unity was presented.

Kashastensera - translated as Power, or Health, and related to the power of the mind and reason, as well as physical health of the body. This word points to the creation of a united nation, in which the good of the tribe, the formation of the unified body, maintaining balance and harmony between its individual parts, is valued above all. The development of a strong mind, body and spirit creates a strong individual, which supports the common good.

Skennen - translated as Peace, and pointing to the outcome of the first two parts; when the Good Message of unity and respect, and the power of mind, reason, and good health are brought together, and applied to creating a united nation, the outcome is Peace, in which all tribes recognize others as relatives, and harmony and balance are maintained through this understanding.

The woman then feeds the Peacemaker, to show her support for his work. This gives him the strength and support he needs to bring his message to many. She becomes the first to join him in spreading this message, and in turn he confirms that the eldest woman will maintain the highest authority in the tribe. Next he meets a Mohawk warrior named Aiionwatha, and tells him of his vision of a peaceful nation, one that would lay down its weapons and join together for the common good of all people. With the power of his good heart and mind, he shows Aiionwatha his vision, and Aiionwatha decides to give up his warrior status and join him. He becomes a spokesperson for the Peacemaker, and together they travel for many years talking to the different tribes of the area about coming together as one nation, with peace as their common goal. One by one they convinced leaders of tribes in the region to gather together in council. Eventually as many as 50 chiefs came together to hear Deganwida and Aiionwatha deliver the Great Law Of Peace. This became the founding constitution of the Five Nation Haudenosaunee Confederacy. The Haudenosaunee Nation includes these tribes:

Kahniakehake( Mohawk), or People Of The Flint
Onoda'gega (Onondaga), or People Of The Hills
Onyota'a: (Oneida) or People Of The Standing Stone,
Onon dowa gah (Seneca), or People Of The Hilltop, also the Large Dark Door
Gayogoho no (Cayuga) or People Of The Great Swamp, also People Of The Pipe

Sometime later the Skaru're (Tuscarora), or Shirt Wearing People, joined the Haudenosaunee, which then became the Six Nation Haudenosaunee Confederacy.

Here is an excerpt of an account of the first meeting of the Five Nation Confederacy, at which the Peacemaker spoke to the assembled chiefs (source: http://www.crystalinks.com/iroquois.html)."Let us now make a great white Wampum of shell beads strung on deer sinews. Each bead will signify anevent and create a design of memory. We shall place it on the ground before the Fire-Keeper. Beside it we shall lay a large White Wing. With it, he can wash away any dust or spot—symbolic of destroying any evil that might cause trouble. We shall give the Fire-Keeper a rod to remove any creeping thing that might appear to harm the White Wampum or your grandchildren. If he should ever need help, he shall call out in his thunderous voice for the other Nations of the Confederacy to come to his aid."

"Each Chief shall organize his own tribe in the same way for the peace, happiness, and contentment of all his people. Each Chief shall sit at the head of his own Council and matters shall be referred to him for final decision. In the future, your Annual Confederacy Council Fire shall be held here at the Onondaga village of Chief Atotarho. It will be your Seat of Government. Let us now plant a symbolic tree of long leaves destined to grow tall and strong. It will represent your unity and strength. When other nations wish to accept the Good Tidings of Peace and Power, they shall be seated within the Confederacy Council. Atop the tall tree will proudly sit an all-seeing Eagle to watch and warn you of any danger.

"Let each Chief now bring one arrow to form a bundle of arrows. Tie them together so tightly that they cannot be bent or broken apart. Place the bundle of arrows beside the Council Fire as another symbol of your unity and strength. "Let us join hands firmly, binding ourselves together in a circle. If a tree should fall upon the circle, your circle cannot be broken. Your people can thus be assured of your unity and peace. If a Council Chief should ever want to remove himself as Chief, then his Horns of Authority shall be placed upon the head of his hereditary successor."

"You Chiefs must now decide what you will do with your war weapons, said De-ka-nah-wi-da. Hiawatha (Aiionwatha) then led the thoughtful discussion of the subject. The men agreed to dig a deep chasm where there was a rushing river beneath. Into this river the chiefs and their chief warriors threw all of their armaments of war. Then they closed the chasm forever. De-ka-nah-wi-da reconvened the Council and stated: 'I charge you never to disagree seriously among yourselves. If you do, you might cause the loss of any rights of your grandchildren, or reduce them to poverty and shame. Your skin must be seven hands thick to stand for what is right in your heart. Exercise great patience and goodwill toward each other in your deliberations. Never, never disgrace yourselves by becoming angry. Let the Good Tidings of Peace and Power and righteousness be your guide in all your Council Fires. Cultivate good feelings of friendship, love, and honour for each other always."

In the future, vacancies shall be filled from the same hereditary tribes and clans from which the first Chiefs were chosen. The Chief Mother will control the chiefship titles and appoint hereditary successors. New Chiefs shall be confirmed by the Confederacy Council before the Condolence Ceremony. At that time, the Horns of Authority shall be placed upon the head of the new Chief. "All hunting grounds are to be in common. All tribes shall have coequal rights within your common boundaries. I now proclaim the formation of the League of the Five Iroquois Nations completed. I leave in your hands these principles I have received from the Chief of the Sky Spirits. In the future you will have the power to add any necessary rules for the safety and well-being of the Confederacy." "My mission is now fulfilled. May your Confederacy continue from generation to generation—as long as the sun will shine, the grass will grow, the water will run."

That our own United States Constitution was patterned after the Haudenosaunee system of government is no secret. Benjamin Franklin published quotes from Haudenosaunee elders, and wrote about the system of government that they had created. Ben Franklin wrote the following about the Councils held by the Haudenosaunee (http://www.trufax.org/paradigm/paradigm/franklin.html):

Having frequent occasions to hold public councils, they have acquired Great order and decency in conducting them. The old men sit in the foremost rank, the warriors in the next, and the women and children hindmost. The business of the women is to take exact notice of what passes, imprint it on their memories for they have no writing and communicate it to their children. They are the records of the Council, and they preserve tradition of the stipulations in treaties a hundred years back, which when we compare with our writings we always find exact.

He that would speak, rises. The rest observe a profound silence. When he has finished and sits down, they leave him five or six minutes to recollect, that if he has omitted anything he intended to say or has anything to add, he may rise againand deliver it. To interrupt another, even in common conversation, is reckoned highly indecent.

How different it is from the conduct of a polite British House of Commons, where scarce a day passes without some confusion that makes the speaker hoarse in calling to order; and how different from the mode of conversation in many polite companies of Europe, where if you do not deliver your sentence with great rapidity, you are cut off in the middle of it to by the inpatient loquacity of those you converse with and never allowed to finish it.

The symbols of the Tree of Liberty, and the Eagle of Freedom, originate with the Haudenosaunee Tree of Peace, with its Eagle perched atop. The following is another piece of the story, telling of how the Great Tree of Peace and the legacy of Deganwida influenced the formation of the government of the United States. (From http://www.championtrees.org/yarrow/TreeofPeace.htm.)

"On June 11, 1776, Haudenosaunee "forest diplomats" attended a Continental Congress in Philadelphia.Congress President John Hancock welcomed them as 'brothers', recognizing the long and friendly dialogue between colonials and Haudenosaunee on freedom, law, democracy, and government. The Onondaga chief who led the Haudenosaunee ambassadors bestowed on John Hancock the name 'Karandawan,' meaning 'Great Tree.' Fordecades the Iroquois had counseled colonists on the art of union, urging them to unite. Three weeks later, the Declaration of Independence was signed, and a new democracy was born. Thus the Tree of Peace became a symbol of an emerging United States government. White Pine became the Liberty Tree displayed on colonial flags. Eagle That Sees Far became the American Eagle, still a symbol of American government. In the Peacemaker legend, five arrows were bundled together to represent the strength through unity. Today, on the U.S. Great Seal, the American Eagle clutches a bundle of 13 arrows, representing the original colonies. American government was patterned after the Haudenosaunee, where all people both women and men are equally represented and control their government."

Ongwehonweka: Keeping The Culture Alive

When speaking of culture, the Haudenosaunee use the word "Ongwehonweka." The culture is considered a way of thinking, feeling, problem solving, and self-expression, which grows out of the teachings which are passed on through time. Ongwehonweka means all that pertains to the way of life of the original people, and also acknowledges the relationship between a life affirming culture and the values, morals, and ethics passed down for many generations. These ideas form the foundation of the Haudenosaunee culture, and are embraced and integrated by all from birth. These ways are considered the natural way for people to relate to each other and their world, and are considered to have been preserved and passed down from the beginning of time. The values, mores, ethics, philosophy, and beliefs of the Haudenosaunee people are described below, as found at http://sixnations.buffnet.net.

The values, though deceptively simple, are the foundation for a sophisticated and life affirming culture. They are:
Thinking collectively, considering the future generations
Consensus in decision making, considering all points of view
Sharing of the labor and benefits of that labor
Duty to family, clan, nation, Confederacy and Creation
Strong sense of self-worth without being egotistic
People must learn to be very observant of the surroundings
Everyone is equal and is a full partner in the society, no matter what their age
The ability to listen is as important as the ability to speak
Everyone has a special gift or talent that can be used to benefit the larger community
Importance of clanship relations and names: clan identity impacts nearly all aspects of the social, politicaland spiritual organization of the community
Council Chiefs appointed protect the welfare of the peopleClan Mothers (usually eldest) maintain social harmony, and are the final word on most things.
Faithkeepers, the ceremonial leaders, keep track of rituals and lead the people in these vital seasonal celebrations.
Annual cycles of thanksgiving help establish order and rhythm.
Sacred art helps maintain connections between generations in spirit.
The native languages are sacred, and understood as the keys to the expression of the soul.

The personal responsibility of each individual in relation to the Clan is taught from birth, and includes the expectations of:
Generosity
Sharing of resources
Showing respect
Honoring others
Loving your family
Living peacefully
Honesty
Feeding everyone
Gratitude
Warmth and Hospitality
Kindness
Cooperation
Living in harmony with nature
Avoiding gossip, including unnecessary orunkind talk

The Haudenosaunee are motivated by a philosophical desire to understand the basic truths of the universe. They learn early on that this endeavor gives meaning to life and unites them, each person being vital to the process. The wisdom teachings gathered and passed on include the understanding that the universe is full of living beings, and that in fact all is alive and spirit filled. Power, called Orenda, is accumulated through life experience, and therefore elders are honored above all. Life is considered a journey, life and death being passages through which spirits travel. The Earth is the Middle World, between the Skyworld above and the Underwater world below, and harmony is maintained in the middle world through seasonal Thanksgiving celebrations. Giving thanks is a way of life for the Haudenosaunee, and the regular seasonal celebrations create a comforting, stable, life-affirming rhythm in harmony with the natural world. A typical year of celebrations is listed, though specifics vary from tribe to tribe.

Midwinter: (Jan-Feb) Ganaha'owi "Stirring the Ashes." A time of renewal and recommitment for medicine societies and rituals.

All Night Dance: (March) Ohkiweh "To honor the deceased."

Maple Dance: (March) Hadichisto'ndas "Putting In Syrup." Giving thanks for the flowing of the "sweetwater," signaling the beginning of the season of growth.

Thunder Dance: (April) Honoring and giving thanks to the Grandfathers, the Thunderers, who return from the West, bringing the life-giving rain.

Seed Blessing or Planting Dance: (May) Ganeha'ongwededwa'ye "Celebrating the Three Sisters," Corn, Beans, and Squash, The Sustainers of Life. Seeds are blessed and first crops planted.

Moon Dance: (May) Giving thanks to Grandmother Moon and the female powers, for their life-giving energies, as spring begins to blossom.

Sun Dance: (May, some sources say June or July) Giving thanks to the Sun, and the Male Powers, for warming the Earth and quickening growth.

Strawberry Dance: (June) Wainodayo. Celebration in thanksgiving for the ripening strawberry, the spring medicine of the heart and spirit.

Green Bean Dance: (July) Wainodetgowaso, Giving thanks for the first of the Three Sisters to ripen, bringing sustenance and new life to the people.

Green Corn Dance: (Aug-Sept) Honondekwes, Giving thanks for the ripening of the corn and squash.

Harvest Dance: (Oct) Doyonunneoquana Deohoka, Celebration of the Harvest, giving thanks for the bounty that will continue to sustain the people through the winter. The rhythms of the growing season are also reflected in the growth of the people, and all of life participates in this dance of birth, growth, ripening, giveaway, death, and rebirth. Below is a Haudenosaunee Thanksgiving Prayer, found at www.homeplanet.org. This teaching richly illustrates their cultural philosophy and its inclusive, unifying approach to maintaining balance in the universe. Greetings To The Natural World

The People: Today we have gathered and we see that the cycles of life continue. We have been given the duty to live in balance and harmony with each other and all living things. So now, we bring our minds together as one as we give greetings and thanks to each other as people. Now our minds are one.

The Earth Mother: We are all thankful to our Mother, the Earth, for she gives us all that we need for life. She supports our feet as we walk about upon her. It gives us joy that she continues to care for us as she has from the beginning of time. To our Mother, we send greetings and thanks. Now our minds are one.

The Waters: We give thanks to all the waters of the world for quenching our thirst and providing us with strength. Water is life. We know its power in many forms—waterfalls and rain, mists and streams, rivers and oceans. With one mind, we send greetings and thanks to the spirit of Water. Now our minds are one.

The Fish: We turn our minds to the all the Fish life in the water. They were instructed to cleanse and purify the water. They also give themselves to us as food. We are grateful that we can still find pure water. So, we turn now to the Fish and send our greetings and thanks. Now our minds are one.

The Plants: Now we turn toward the vast fields of Plant life. As far as the eye can see, the Plants grow, working many wonders. They sustain many life forms. With our minds gathered together, we give thanks and look forward to seeing Plant life for many generations to come. Now our minds are one. The Food Plants: With one mind, we turn to honor and thank all the Food Plants we harvest from the garden. Since the beginning of time, the grains, vegetables, beans and berries have helped the people survive. Many other living things draw strength from them too. We gather all the Plant Foods together as one and send them a greeting of thanks. Now our minds are one.

The Medicine Herbs: Now we turn to all the Medicine herbs of the world. From the beginning they were instructed to take away sickness. They are always waiting and ready to heal us. We are happy there are still among us those special few who remember how to use these plants for healing. With one mind, we send greetings and thanks to the Medicines and to the keepers of the Medicines. Now our minds are one.

The Animals: We gather our minds together to send greetings and thanks to all the Animal life in the world. They have many things to teach us as people. We are honored by them when they give up their lives so we may use their bodies as food for our people. We see them near our homes and in the deep forests. We are glad they are still here and we hope that it will always be so. Now our minds are one.

The Trees: We now turn our thoughts to the Trees. The Earth has many families of Trees who have their own instructions and uses. Some provide us with shelter and shade, others with fruit, beauty and other useful things. Many people of the world use a Tree as a symbol of peace and strength. With one mind, we greet and thank the Tree life. Now our minds are one.

The Birds: We put our minds together as one and thank all the Birds who move and fly about over our heads. The Creator gave them beautiful songs. Each day they remind us to enjoy and appreciate life. The Eagle was chosen to be their leader. To all the Birds-from the smallest to the largest-we send our joyful greetings and thanks. Now our minds are one.

The Four Winds: We are all thankful to the powers we know as the Four Winds. We hear their voices in the moving air as they refresh us and purify the air we breathe. They help us to bring the change of seasons. From the Four Directions they come, bringing us messages and giving us strength. With one mind, we send our greetings and thanks to the Four Winds. Now our minds are one.

The Thunderers: Now we turn to the west where our Grandfathers, the Thunder Beings, live. With lightning and thundering voices, they bring with them the Water that renews life. We are thankful that they keep those evil things made by Okwiseres underground. We bring our minds together as one to send greetings and thanks to our Grandfathers, the Thunderers. Now our minds are one.

The Sun: We now send greetings and thanks to our eldest Brother, the Sun. Each day without fail he travels the sky from east to west, bringing the light of a new day. He is the source of all the Fires of Life. With one mind, we send greetings and thanks to our Brother, the Sun. Now our minds are one.

Grandmother Moon: We put our minds together to give thanks to our oldest Grandmother, the Moon, who lights the night-time sky. She is the leader of women all over the world, and she governs the movement of the ocean tides. By her changing face we measure time, and it is the Moon who watches over the arrival of children here on Earth. With one mind, we send greetings and thanks to our Grandmother, the Moon. Now our minds are one.

The Stars: We give thanks to the Stars who are spread across the sky like jewelry. We see them in the night, helping the Moon to light the darkness and bringing dew to the gardens and growing things. When we travel at night, they guide us home. With our minds gathered together as one, we send greetings and thanks to the Stars. Now our minds are one.

The Enlightened Teachers: We gather our minds to greet and thank the Enlightened Teachers who have come to help throughout the ages. When we forget how to live in harmony, they remind us of the way we were instructed to live as people. With one mind, we send greetings and thanks to these caring Teachers. Now our minds are one.

The Creator: Now we turn our thoughts to the Creator, or Great Spirit, and send greetings and thanks for all the gifts of Creation. Everything we need to live a good life is here on this Mother Earth. For all the love that is still around us, we gather our minds together as one and send our choicest words of greetings and thanks to the Creator. Now our minds are one.

We have now arrived at the place where we end our words. Of all the things we have named, it was not our intention to leave anything out. If something was forgotten, we leave it to each individual to send such greetings and thanks in their own way. Now our minds are one.

Native American Studies: Index >>

Prophecy

Hopi

The Hopi call themselves Hopitu, The Peaceful People. They still occupy traditional lands in the southeast corner of Arizona, land which their ancestors had inhabited for hundreds of years before. They inhabit several villages on and around Black Mesa, with the main villages at the top of the First, Second, and the Third Mesa, which project out from Black Mesa. Some of the Villages were originally located at the base of the Mesa, yet when the Spanish invaded, the Hopi moved their villages to the top of the Mesa, which was very difficult to access. In this way, the Hopi were able to maintain their cultural integrity more than any other indigenous North American tribe. The villages of The Hopi still maintain traditional governance, with each village maintaining its autonomy, led by the spiritual and cultural leader, the Kikmongwi. Though the Kikmongwi is considered the leader of the people in the village, assistance is given by hereditary clan leaders, the traditional people, and elders who continue to teach the spiritual and cultural ways of The Hopi. The Hopi villages are the oldest continually inhabited pueblos in the Southwest. They are:

First Mesa

The villages on First Mesa are Tewa, Sitsomovi, and Waalpi. Waalpi is the best preserved traditional Hopivillage, founded in 1690. Sitsomovi is an offshoot of Waalpi, established when Waalpi became crowded. Tewa is a village inhabited by the Tewa people, who pledged alliance with the Hopi in order to share the space on the Mesa.

Second Mesa

The villages on Second Mesa, which is 10 miles west of first Mesa, are Musungnuvi, Supawlavi, and Songoopavi. Songoopavi was the original Hopi village to be located near Black Mesa, and was established by the Bear Clan. Initially this village was located at the base of Second Mesa, but was one of the villages moved to protect Hopi culture and people. Eventually other clans moved into the area, and the Bear Clan accepted them on the basis that they had special skills or ceremonies to share. Some clans also established a new village, Supawlavi. Musugnovi was established by clans in order to protect Corn Rock, a sacred rock formation below Second Mesa.It was also originally at the foot of the Mesa.

Third Mesa

Third Mesa is located 10 miles west of second Mesa. The villages at Third Mesa are Oraibi, Hotevilla, and Bacavi. Another village, Moenkopi, 40 miles west of Third Mesa near Tuba City, is considered one of the villages of Third Mesa, as is it was settled as a farm land for Oraibi, and eventually became a permanent settlement. Oraibi is the oldest settlement on Black Mesa, and was also originally located at the bottom, but was moved to for protection. Hotevilla was established in 1907, when traditionalists and the bahana (white people) "friendlies," had a split, and the traditionalists moved to Hotevilla.

The Emergence, And The Instructions

During the time that this split within the Hopi community of Oraibi was happening, The US government was trying to bring the Hopi people under its rule. This had proved very difficult in previous years, because the Hopi were protected on the Mesa, and their traditional cultural and spiritual practices were still strong. They were still living the way they had been instructed by Maasaw, the being who had inhabited the 4th World when they emerged, who, when asked if they could join him to live in this place, told them that if they were willing to live a very simple life, with only a digging stick, a gourd of water, and a bag of seed, that they could live with him. When they asked if he would be their leader, though, he said no. He told them that one greater than him had a task for them, and if they were successful, he would return to them and lead them. The story of Maasaw, and of how the Hopi kept their covenant with him, is central to Hopi spirituality.

"Techqua Ikachi! Is the creed of the Hopi traditionalists. In its English translation, what it means is "blending with the land and celebrating life." The traditionalists' aim has always been to achieve this for themselves and everyone else in the world. About 1100 A.D., the way to accomplish it was given to them by Maasaw, the awesome guardian of the earth. For the next 750 years, the people blended and celebrated, living in peace and happiness through a Spanish intrusion that lasted for 140 years, through constant depredations by Apaches and Navajos, and through most of the normal problems human beings face in life. With this impressive reputation, the Hopi are broadly known today as the peaceful people, and outsiders living in a world beset with turmoil have often wondered how they achieved it. It was only as this present century began that the Hopi situation changed. As the white government steadfastly turned the people away from Maasaw's teachings, peace and happiness was turned away with it, and doing what was necessary to achieve the Hopi aim for the rest of the world was frustrated as well."

So begins the book The Hopi Survival Kit: The Prophecies, Instructions, And Warnings Revealed By The Last Elders(1997), written by Thomas Mails, delivering the message of Dan Evehema, one of the very last surviving Hopi elders, who at over 100 years of the age, asked Thomas Mails to deliver his message, a message the Hopi people had carried for hundreds of years, a message that was meant to be delivered to decades earlier, to the world at last.This book chronicles the inspirational Hopi resistance, and is a simple testament to the strength, fortitude, faith, and wisdom of the traditional Hopi people. The purpose of the book is delivering the message which the Hopi have carried from the original instructions given to them by Maasaw. This message told the people how to live in harmony with the Earth and with all life, and the instructions are specific and timeless. Part of the messageas well, involves the Hopi prophecies, which the elders have watched manifest. The following is a review out of The Hopi Survival Kit, found at http://www.banyen.com/Reviews.html:

"When in May of 1993 retired Lutheran pastor and writer Thomas Mails accepted an invitation to visit the Traditionalist village of Hotevilla on the remote Hopi reservation in Arizona, he had little reason to imagine that he would soon be chosen by 100-year-old high priest Dan Evehema to reveal to the outside world the entire range of Hopi prophecy, instructions, and warnings.

"Mails discovered that the venerable Elders of Hotevilla were the capstones of a long line of stalwart Keepers of a remarkable Covenant, and that for the last ninety years they have stood virtually alone against powerful foes as they forged their village into a stronghold of faith and a microcosmic shrine that would endure until its covenanted job was done.

"First made about 1100 A.D. with Massaw, servant of the Creator and guardian deity of the Earth, this vital Hopi Covenant was designed to ensure the well-being of the Earth and its creatures. It has worked perfectly for nearly a millennium, but as Massaw prophesied centuries before, White intrusion, with the complicity of materialistic Hopi Tribal Councils and Hopi Progressives, would erode the Traditional life-way and set into motion intense conflict and the fulfillment of a host of prophecies, finally bringing the Covenant work to an end.

"What the Creator and Massaw tell us is that human beings the world over must undergo a total change in attitude regarding life and the environment. From the cradle to the grave, we must, as the Hopi Traditionalists do, immerse ourselves in Mother Earth. To put this succinctly, we need to blend with her so that we can celebrate life."At the pivotal time in history when it is most urgently needed, The Hopi Survival Kit gives us the most comprehensive account of traditional Hopi prophecy ever revealed. While more than 80 of 100 astonishing prophecies have already been fulfilled perfectly, the most shattering apocalyptic events are poised to happen as we continue on in what the Hopi say is the closing period of the fourth Cycle of the world.

"While such knowledge is sobering, it proves also to be our best defense, for in its midst we find hope as our Creator provides us with detailed instructions for life on a spiritual Ark, where we are enabled to influence and survive daily pressures and perils, and to alter the pace and intensity of what will otherwise be a cataclysmic end. We learn that one final challenge remains to be met, and that remarkably, together with the Hopi Traditionalists, everyone in the world is involved in its fulfillment."

The Hopi story begins with the history of emergence, so common in indigenous oral histories, from the First, Second, and Third worlds, into this, the Fourth World. The following excerpts are from The Hopi Survival Kit.

The Underworld

The Hopi story of the Fourth Cycle of the world begins long, long ago, in the Underworld, in themysterious and shadowy abode of the spirits. The Creator Himself does not live in this place, but He is always intouch with its residents, and with the spirit deities He has appointed to watch over them. The human spirits wholive here represent only those who believed in Him during the third cycle. We are not told in the legend wherethe spirits of unbelievers went when they died.

Then, as time passed, many, although not all the spirits, used to their freedom of choice to follow the path of materialism and pleasure. The storytellers inform us that being creative individuals, the Underworld residents have produced several of the pleasurable things we focus our lives on today, and continue making the most ofthem. In doing this they have turned their backs upon the Creator and his spirit assistants, and lived debauchedand worldly lives.

The other human spirits, along with the Katchina spirits who lived with them, were exceedingly unhappyabout this kind of conduct, and wanted to separate themselves from the spirits who engaged in it. So they soughta way out. Having heard someone walking on the surface of the Earth above, and being curious as to this was,they sent three birds in succession up to find out. When the third Bird discovered it was Maasaw, the guardianspirit of the Earth, he asked for permission for the spirits to come out, and received it. After several failedattempts, the group succeeded by climbing up the inside of the a large reed and emerged onto the surface of theEarth. They exited through a hole known as the sip-pa-pu, that is located to this day in the floor of the GrandCanyon. No date is attached to this historic moment, but it was a very long time ago.

The Emergence

When the Underworld people and the Kachina spirits who were escaping with them reached the top ofthe reed and climbed out, they were delighted to find they were in a beautiful place. In Hopi lore, this experienceis known as "The Emergence." According to Hopi prophecies, when the Fifth Cycle of the world begins, thesurvivors from this world will join those who are already in the Underworld or on the San Francisco Peaks(Arizona Mountain range, sacred to the Hopi, home of the Kachina spirits, this is where Hopi traditionalistleaders go when they depart this world) as the first of its inhabitants.

When a Hopi is ordained into the higher religious order, the Earth and all living things are placed uponhis hands. He becomes a father to all. He is entitled to advise and correct his children in whatever way he can.Together with the other religious leaders they decide the destiny of their children.

Blending With The Earth, And Celebrating Life

The Hopi phrase "Techqua Ikachi!" is central to the instructions of Maasaw. These instructions became a"pattern of life" for the traditionalists, and detailed instructions were given on how to live daily life in order toblend with the Earth and celebrate life. These instructions involved how to plant, harvest, and dance incelebration with the Earth, and all the elements and spirits, following a cycle of the year which includes variousdances and celebrations during each cycle of the moon, so that the year is organized by these dances andcelebrations and plantings and harvests. In addition, prayer and communication with the spirits is practicedconstantly. These instructions were given to keep the Hopi people connected to the earth and balanced withintheir relationship with all of life. In addition to the instructions, the Hopi people were also given warnings as to atime when a people would come who would bring a different way, and that there would be temptation for thepeople to stop following the original instructions.

The following excerpt from The Hopi Survival Kit tells of Maasaw's warnings to the Hopi, given throughHopi elder Dan Evehema:

Make Careful Choices:
"Make careful choices: When new opportunities are introduced and new advantages come, be cautiousand accept the least harmful things. Choose which path you will follow—the materialistic way or the Creator'sway. Do not get careless as time passes and forget your vows to the Creator and the spiritual laws. If you do, itwill be a sign you have forsaken the Great Creator."

Avoid Temptation:
Recognize the form in which temptation comes, and how it works. Remember that there are twoMaasaws, and know the characteristics of each. Temptation always wears a guise that is deceiving. It wants us tobelieve it is not what it actually is. This is but one aspect of its sly approach. Do not be tempted into anything thatwill harm your way of life, get you into trouble, or produce problems... the wisdom of Hopi tells us that we arelike a string of beads, all united. As time passes people would begin to unstring themselves from this true lifeline.When they see or hear temptations of pleasure and gain, the beads on the string will decrease in numbers. Thestring will become shorter and so only people with strong wills will be left hanging onto the lifeline to pursuetheir destiny as laid out by Maasaw and the Great Spirit. There will be a great joy if they achieve this goal. Thiswill purify the land to peaceful ways of life. But if they fail it will be up to the Great Creator through nature to doto us what we deserve."

Avoid Pitfalls:
"Avoid pitfalls: we often step into these very traps because we think they will improve our lives. On thecontrary, they can drain our minds and strength. Deceit is common among world leaders. Advantageouslifestyles often lead us astray. Modern concepts will not help balance the natural order on Earth and in theuniverse. Pitfalls are experiences that teach us facts of life, such as that life is not always a path of roses."

Listen To Your Elders:
"Listen to your elders, and you will learn that Divine laws and religion are important. At one time Hopilearned wisdom, knowledge, and prophecy through their elders in order to live wisely. It is a pity in thesechanging times, but they hear no more, see no more, nor do they understand. Yet these wise teachings are the keyto happiness and health."

Be Self-Sufficient:
"Be self-sufficient so that you are not dependent upon others for survival. Don't rely on supermarkets for foodand don't be entirely dependent upon wages. What will happen to you if someday the white man's world collapses?"

Prepare In Advance:
"Take time to review what has happened to you and try to predict what might happen during the coming year. Once you have done this, ask yourself how you will handle each thing that does occur. The ancient NativeAmericans followed a ritual calendar that forced them to think ahead and prepare in advance, so that they wouldnot be caught unprepared. If you examine the Hopi ceremonial and subsistence cycles, you'll see that they followa progression of steps that help them prepare in advance. While they're doing this, they pray for guidance to thecreator, Maasaw, Mother Earth, and other helper deities."

Use Ancient Teachings As A Guideline:
"We look upon our ancient teachings as a guideline used in order to avoid a downfall for mistakes. Wehave learned that our conduct can accomplish good and bad deeds. The older ones say that we have gonethrough at least three world catastrophes and each world was destroyed by the same error in man."Protect The Laws Of Nature And Spirit. Respect All Living Things.

"We must carry on our purpose to protect the laws of nature and spirit which is our highest priority. Othersthink that what they're doing is harmless. We think they are destroying the link between nature and man. The signsof warning and evident in many parts of the world. We're all to be blamed, for we are abusing our Mother Earth byour mindless actions and by our irresistible urge to better our way for our own inventive thinking. We haveforsaken the warnings of our ancient fathers, gradually leading ourselves to ruin. We all should hang our heads inshame. What we say will save most people, but we hope you'll help them to understand themselves and reversetheir ways toward better behavior for the good of lesser man and for the survival of our world for cominggenerations."

Don't Try To Control Others:
"Don't try to control others. The spirit draws within all of us."Be Satisfied With The Pattern Of Life Given Us By Our Great Creator:"Be satisfied with the order of our Great Creator whose light does not blind as it does not lead us intoconfusion. Instead, His light brightens the road, so that we can absorb its great wisdom and live like humans andperhaps there's still time for this land to live on under the laws of our Great Spirit and Great Creator. These arethe things we desire. We're very sad for life today; it is heading down the direction you have created for us. Thetide is gathering, and the tide which sweeps us away may not be far off."

The True White Brother

Hopi oral history tells that at the time of emergence from the Third World, two brothers, sons ofSpiderwoman, were given stone tablets with the original teaching of the Creator. The elder brother was told to goon a long journey toward the east, where the Sun rises, and after he reached his destination, he was to return tohelp his younger brother. Younger brother was told to remain at the point of emergence, in the sacred land of theCreator, to follow the instructions given by Maasaw. When Older brother returned, he would bring the stonetablet, and when they were placed side by side once again, Younger brother, who represents the Hopi, wouldknow his true brother had returned. The teachings also say that the True White Brother would have two helpers,and they would be known by signs, one by the Swastika, the other by the Sun.

Thomas Banyaca (http://www.globalpsychics.com/lp/prophecy/hopi_prophecy.htm), also a Hopi elder, relaysthis about the Hopi prophecy of the return of the Great White Brother:

"We were told to settle permanently here in Hopi land where we met the Great Spirit and wait for OlderBrother who went east to return to us. When he returns to this land he will place his stone tablets side by side toshow all the world that they are our true brothers. When the road in the sky has been fulfilled and in theinventing of something, (in Hopi means gourd of ashes, a gourd that when drops upon the Earth will boileverything within a large space) and nothing will grow for a very long time. When the leaders turned to evilways instead of the Great Spirit we were told there would be many ways this life may be destroyed. This willoccur if humankind does not heed our prophecy and return to the original spiritual instructions. We were toldthree helpers, who were commissioned by the Great Spirit to help Hopi bring about the peaceful life on earth,would appear to help us and we should not change our homes, our ceremonials, our hair, because the truehelpers might not recognize us as the true Hopi. So we have been waiting all these years.

It is known that our True White Brother, when he comes, will be all powerful and will wear a red cap orred cloak. He will be large in population, belong to no religion but his very own. He will bring with him thesacred stone tablets. With him there will be two great ones both very wise and powerful. One will have a symbolor sign of swastika which represents purity and is Female, a producer of life. The third one, or the second one ofthe two helpers to our True White Brother, will have a sign of a symbol of the Sun. He, too, will be many peopleand very wise and powerful. We have in our sacred Kachina ceremonies a gourd rattle which is still in use todaywith these symbols of these powerful helpers of our True Brother. It is also prophesied that if these three fail tofulfill their mission, then the one from the west will come like a big storm. He will be many, in numbers andunmerciful. When he comes he will cover the land like the red ants and over take this land in one day. If the threehelpers chosen by the Creator fulfill their sacred mission and even if there are only one, two or three of the trueHopi remaining holding fast to the last ancient teaching and instructions the Great Spirit, Maasaw will appearbefore all and our world will be saved. The three will lay out a new life plan which leads to everlasting life andpeace. The Earth will become new as it was from the beginning. Flowers will bloom again, wild games will returnto barren lands and there will be abundance of food for all. Those who are saved will share everything equallyand they all will recognize Great Spirit and speak one language."

It has been considered that the Tibetan Lamas, who wear red, and have similar beliefs and practices asthe Hopi, may be the True White Brother prophesied. The Hopi elders have had talks with Tibetan spiritualleaders to explore this possibility.

Hopi Prophecy As Told By Dan Evehema, From The Hopi Survival Kit (1997) by Thomas MailsThe time will come when from the earth will arise a mystic fog which will dilute the minds and hearts ofall people. Their guidelines of wisdom and knowledge will falter, the Great Laws of our Creator will dissolve inthe minds of people. Children will be out of control and will no longer obey the leaders, immorality and thecompetitive war of greed will flourish.

When the end is near, we will see a halo of mist around the heavenly bodies. Four times it will appeararound the Sun as a warning that we must reform, telling us that people of all color must unite and arise forsurvival, and that we must uncover the causes of our dilemmas. Unless man-made weapons are used to strikefirst, peace will then come. So the time will come when we will experience late springs and early frosts, this willbe the sign of the returning Ice Age.

We believe militarism is born out of injustice, poverty and ignorance where absolute governments refuseto hear the grievances of minorities. So the people resort to violence, demonstrations and even terrorism whenthey see no other way to be heard. What can we do when our world leaders and the people are acting like fools inattempts to solve the problems confronting us? Once again we will quote the prophecy of our Elders. We hope itwill interest you so that you will be more aware of it because it has been happening for some time.

According to prophecy, the day will come when people in high places will be hunted. This will get out ofcontrol. The hunting will gather strength and spread. This situation might even erupt on our land. Finally, thiswill lead us to the Biblical version of Armageddon (the Hopi version is closely related), a final decisive battlebetween good and evil. This will occur under one God or Chief. The prophets say we will speak one languageand that this will happen in Hopiland, in the village of Oraibi, where the new life plan will be drawn, in thepattern and cycle of religion. Here also a final decision will be made for the wicked. They will be beheaded andspeak no more. If this does not materialize there will be a total destruction through the acts of man or nature.Then new life will begin from a girl and a boy. This is a frightening prophecy and will not be supported by many.

It is in the prophecies of the Hopi that in a case like this the Navajo may help our cause. Also theBahannas or the Paiute Tribe may help. We doubt that the U.S. Government will easily concede our sovereignty.

There are two water serpents, one at each pole with a warrior sitting on his head and tail. Thesecommand nature to warn us by her activities that time is getting short, and we must correct ourselves. If werefuse to heed these warnings, the warriors will let go of the serpents; they will rise up, and all will perish.

We are much concerned about the climate. No one seems to be able to predict the weather accuratelyfrom day to day. However, we know according to our time markers that it is past due for certain seeds to beplanted at their proper time. In recent springs, we were reluctant to plant due to the late snow and cold weather.Once more maybe our ancient prophecy is right, that one day we will plant wearing finger sacks (gloves) clearingaway snow with our feet before planting. The summers will become shorter for maturing the corn for harvest.The result is anybody's guess.

The question is, will this occur the world over? This would depend on the geographical areas. In theregions with different climates, things will happen in different ways. For instance, tropical land could become aland of ice, and the Arctic region could become tropical. This need not happen if we, the people, get our leaders todo something about the harmful things being done to the environment. It is said that, if the future generationsfind out that we did nothing to preserve the good ways, they might throw us from our houses into the streets.This suffering will be of our own making. The lack of peace in our own spiritual being could trigger therevolution. Our True White Brother might come and find we have forsaken the sacred instructions. Then he willwhip us without mercy.

Let us take a look into the future through the eyes of our prophets. Hopi were instructed to tell of theGreat Purification just ahead of a time when Humankind would once again become highly civilized, tending tobecome careless and leading us to self-destruction. They said that, along the way, the industrialized world willhave certain problems. People will be uncomfortable because of the changing times, and they will have to makeadjustments to find new life styles.

Industrialized nations will become careless in getting more of the resources out of the Earth. Believing allthese things will last forever, soon natural resources will be depleted. Fuel shortages will occur; industrialmachinery will come to a standstill. The machinery used for planting, harvesting and transport will become useless.Supermarket shelves will become empty of farm produce. The farmers and those who grow their own food will notsell their produce. Money will become worthless. The white man with all his intelligence and technology will not beable to repair the damage. We will see extraordinary events in Nature and Earth, including humans.

Modern man looks upon old wisdom and knowledge as dead, useless and no longer respected. Modernman depends on the money system and no longer on Mother Earth for food. According to prophecy, when thishappens Mother Earth will hide her nourishment because of the view that ancient food is poor man's food. Whenall food disappears, modern man will try to correct his mistake, the conditions he caused upon the Earth throughhis inventions. He will try to achieve some kind of method to heal the wound, but this will not be possible whenwe reach the point of no return.

The Hopi play a key role in the survival of the human race through their vital communion with theunseen forces that hold nature in balance. The pattern is simple: The whole world will shake and turn red andturn against those who are hindering the Hopi. This prophecy is related to the Biblical version of that which mayyet come to pass. It goes on to say that common people will become concerned and frustrated because of theirhectic world. They will be particularly against the bloodthirsty policies and the deceitfulness of the world leaders.The common people the world over will band together to fight for world peace. They will realize that theirleaders have failed. People in high places will be hunted down like animals, perhaps through terrorism. In turn,leaders will retaliate and begin hunting each other. This condition will gather strength and spread far and wide. Itwill get out of control the world over. Revolution could erupt on our land.

The liberators will come in from the west with great force. They will drop down from the sky like rain.They will have no mercy. We must not get on the house tops to watch. They will shake us by our ears, likechildren who have been bad. This will be the final decisive battle between good and evil. This battle will cleansethe heart of people and restore our Mother Earth from illness, and the wicked will be gotten rid of. If this fails tomaterialize, our Great Creator through nature will do the task according to its plans. It could be total destructionin any form. Only brother and sister will survive to begin a new way of life. This prophecy is frightening anddoubtful. Perhaps it is of no value to most people.

Eventually a gourd full of ashes would be invented, which, if dropped from the sky, would boil theoceans and burn the land causing nothing to grow for many years. This would be the sign for a certain Hopi tobring out the teachings in order to warn the world that the third and final event would happen soon and couldbring an end to all life unless people correct themselves and their leaders in time.

The final stage, called The Great Day of Purification, has been described as a Mystery Egg in which theforces of the Swastika and the Sun plus a third force symbolized by the color red culminate either in total rebirthor total annihilation; we don't know which. But the choice is yours; war and natural catastrophe may be involved.The degree of violence will be determined by the degree of inequity caused among the peoples of the world andin the balance of nature. In this crisis, rich and poor will be forced to struggle as equals in order to survive.

The reality that it will be very violent is now almost taken for granted among Traditional Hopi, but manstill may lessen the violence by correcting his treatment of nature and fellow man. Ancient, spiritually basedcommunities, such as the Hopi, must especially be preserved and not forced to abandon their wise way of life andthe natural resources they have vowed to protect.

The man-made system now destroying the Hopi is deeply involved in similar violations throughout theworld. The devastating reversal predicted in the prophecies is part of the natural order. If those who thrive fromthat system, its money and its laws, can manage to stop destroying the Hopi then many may be able to survivethe Day of Purification and enter a new age of peace. But if no one is left to continue the Hopi way, the hope forsuch an age is in vain.

Since mankind has lost peace with one another through conflict due to the new ways, the Great Spirit, theGreat Creator, has punished the people in many ways. Through all of this there was always a small group whosurvived to keep the original ways of life alive. This small group is comprised of those who adhere to the laws ofthe Creator, who keep the spiritual path open, out from the circle of evil. According to our knowledge we are notquite out of the circle.

Now we enter the time of testing that only the Great Creator can confirm. The alignment of the planets,we were so kindly informed of by the star watchers has been awaited by the Hopi. As the time nears, thepredicted behavior of the people accurately describes the behavior of people in the 1990's. When the end is near,we will see a halo of mist around the heavenly bodies. Four times it will appear around the Sun as a warning thatwe MUST reform.

Ambitious minds will decrease, while the people of good hearts, who live in harmony with the Earth, willincrease until the Earth is rid of evil. If the Hopi are right, this will be accomplished and the Earth will bloomagain. The spiritual door is open. Why not join the righteous people? The Horny Toad Woman gave Maasaw apromise that she would help him in time of need, saying she too had a metal helmet. After the Hopi have fulfilledtheir pattern of life, Maasaw will be the leader, but not before, for He is the First and He shall be the Last.

In Closing, Dan Evehema, through Mails, tells us:

Prophecies which should have happened 10 years ago have been put off.
We have been given a window of opportunity.
Spiritual Love is the answer. True knowledge is beyond words.
Comets are a sign of prophecy.
Hale-Bopp was the twin Kachina, white and blue.
The next one will be red. It is the Purifier. It will stop and observe us.
If we are not purified enough it will finish the job for us.
If there is an Armegeddon it is within each of us.
We have 12 strands of DNA in our blood.
Scientists don't know what they are for since they are not being used.
But we can activate them ourselves.
One way is through drumming and ceremony.
End time should be seen as the Beginning time.
We are creating at this moment what our Tomorrow will be.

A Message From Hopi Elders
You have been telling the people that this is the Eleventh Hour. Now you must go back and tell thepeople that this is the Hour. And there are things to be considered:

Where are you living?
What are you doing?
What are your relationships?
Are you in right relation?
Where is your water?
Know your garden.
It is time to speak your Truth.
Create your community.
Be good to each other.
And do not look outside yourself for the leader.

This could be a good time!
There is a river flowing now very fast. It is so great and swift that there are those who will be afraid. Theywill try to hold on to the shore. They will feel they are being torn apart, and they will suffer greatly.Know the river has its destination. The elders say we must let go of the shore, push off into the middle ofthe river, keep our eyes open, and our heads above the water. See who is in there with you and celebrate.At this time in history, we are to take nothing personally. Least of all, ourselves. For the moment that wedo, our spiritual growth and journey comes to a halt. The time of the lone wolf is over. Gather yourselves!Banish the word struggle from your attitude and your vocabulary.All that we do now must be done in a sacred manner and in celebration.We are the ones we've been waiting for. The Elders, Hopi Nation, Oraibi, Arizona—2002

Native American Studies: Index >>

Universal Concepts

The Sacred Hoop

Indigenous cultures all over the Earth view life as a circle. From conception to birth, infancy, childhood,young adulthood, physical maturity, elder years, and death, the human life cycle is the same for all, and the ideathat the place we come from before we are born is the same place we return to when we die completes the image ofthe circular nature of life. All around us, we see evidence of the circle being the foundation of creation. Our planet isshaped like a circle, as many of the original inhabitants of North America understood before their northernneighbors. The life-giving source of light, warmth, and inspiration, our own star, the Sun, is a great round heavenlybody. The lovely Luna, queen of the night sky, cycles through from birth after the dark time, to grow and changeeach night, until, at full maturity, she shines as a glorious orb, a perfect circle. Fruit most often grows to maturity toform a circular shape. A mother's pregnant belly is a round fullness. A tree's trunk grows round, a new ring formseach season, creating an ever-expanding circle. The very cells that are the physical building blocks of life are round.And when we stand together as equals, in a way in which we can all see each other's (round) faces, we naturallyform a circle. The circle as a symbol represents the circular nature of the manifest world, as the seasons of themarriage between the Earth and the Sun engage in their endless, cyclic dance, weaving the diverse and beautifultapestry of life on this green planet. The fluid nature of it all can be observed in the water cycle, rains falling, soakinginto the earth, filling streams and creeks and rivers, flowing to the great mother ocean, making life viable, softeningand blending, nursing us all, and, with the heat of the Sun, cycling up into the heavens, forming clouds, to fall againas life affirming rain. Cycles within cycles. The Sacred Hoop.

The Sacred Hoop is a perfect expression of balance. It is an equalizer, with no specific points. It is seen bysome traditional people to be a mirror, reflecting the universe. It is the great void, from which all is born, and it isthe Mother, the female principle, the womb, the holy grail, the cauldron, the container which holds life. It wasexpressed by the Mayans as the most sacred of numbers, Zero. In Lighting The Seventh Fire: The Spiritual Ways,Healing And Science Of The Native American, F.David Peat (1994), Peat tells us, "For the Mayans, zero is the Egg-Creator of the universe, and mathematically speaking, the womb out of which the numbers are born. Out of itsnothingness we arrive at unity, the one, that is complete itself yet seeks its dual image to make the two. For one isthe fundamental distinction between something and nothing. And so unity becomes the fundamental duality, forof the one is born two. The great circle rotates, and out of zero the numbers are born and will finally return totheir place of birth at the end of the cycle." Zero expresses the process of creation. It is the formlessness whichcontains absolute potential. Peat goes on to say, "As we follow the movement of the Mayan numbers we areparticipating in mysteries that extend across Turtle Island, mysteries that express creation and renewal, theprocesses that bridge the world of everyday consciousness to that other world of spirits and visions, a world ofenergies as great as those which created the universe in the primordial big bang."

The Sacred Hoop is the hoop of the people, the family, the tribe, the nation, the human race, the fourleggeds,crawling ones, winged ones, stone people, water spirits, star people, Mother Earth, Father Sky, and all ofcreation. Everything is included and nothing left out. It shows us right-relationship, that all is equal, with noroom for hierarchies. The Lakota honor this interconnectedness with the words Mitakuye Oyasin, which iscommonly translated as "All my relations." This expression is used frequently before and after prayer andceremony, and acknowledges the circle of life, and that all life is equal, all are family. These words become theliving spirit of unity that is the Sacred Hoop.

Medicine Wheel

The medicine wheel is a microcosm of the universe. It is the sacred hoop, containing the four directions,from which comes the four winds, the forces of the universe that bring about the physical world. Manyindigenous cultures express an understanding of the sacred hoop giving birth to life, symbolized in the form of acircle divided into four quadrants.

The lines represent two worlds, or two roads, the Red Road representing life lived in a good way, and theBlack Road representing death, as well as the dark side of humanity. As worlds they represent the world ofmanifestation and the world of spirit. They represent the duality born of the void; male and female, night and day,active and receptive. Another form of this expression is the Yin/ Yang symbol from ancient Asian culture. Here thecircle represents the void, the receptive force, and the curvy line represents the active, creative force. These twoprimal forces give birth to the dual nature of life, represented by the black on one side and the white on the other,each in perfect balance and harmony, cycling together, the black dot in the white and the white dot in the blackrepresenting the seed of the opposite always contained within each, creating mutual attraction, constant movementin a striving for union, the inevitability of change, and ongoing process of birth, death, and renewal.

These understandings were also contained within medicine wheel teachings, as Kenneth Meadowsdescribes in his book; The Medicine Way: How to Live to Teachings of the Native American Medicine Wheel (2002).Meadows tells us "... everything comes from the same source of all existence—the Absolute Nothing, the SupremeUnity, God, or whatever name we want to give it. From this Supreme Unity, all things come into existence and tothis Supreme Unity all things return. Life is that movement of coming and going. Life is a process of continualchange -- a turn of the Wheel. Indeed, change is the only aspect of life that is constant, for everything in the universeis in a state of flux, is in the process of changing. So nothing is ever 'final'. Every 'end' is but another 'beginning'—another turn of the Wheel." Meadows goes on to tell us "The ancient wisdom taught that from the duality, the fourprimary Forces vitalized all that exists in the manifested world. These four Forces and the four non-physicalelements with which form is fashioned emanate from the Source but that does not mean that the Source is locatedeither outside or confined to the center of the universe. The source is at the center and everywhere. It is everywhereand nowhere. It is inside and outside. Although the four primary forces influence all manifested things, onepredominates in each of the four physical kingdoms—mineral, plant, animal and human. So each of the fourkingdoms manifests an essential quality of the powers that chiefly influences or governs it and of the formativeelement with which it is primarily associated." The reference section below further describes how these fourprimary forces manifest in the physical world. Meadows describes these 'kingdoms' as:

The Mineral Kingdom of rocks and stones predominantly expresses one of these powers and exhibits thequalities of cohesion, adhesion and aggregation. We might describe these cohesive qualities as essentiallybinding. This inter-molecular binding force is the power that has centripetal movement. Gravity, for instance,shows this. The element which is associated with this force is EARTH.

The Plant Kingdom predominantly expresses two forces, for it has, in addition to the binding force'squality of bringing existing particles into cohesion, the second force's power of growth, of organization and ofgenerating new forms by attracting the required materials from the cosmic reservoir. This electro-magnetic LightForce is the power that has wave movement. The element which is associated with this force is WATER.

The Animal Kingdom predominantly expresses three Forces and contains the qualities of both themineral and plant kingdom's but additionally exhibits an even higher state of animation from a third force,enabling the animal to experience sensation and the more sophisticated qualities of attraction and repulsion. Forthe first time, movement is possible under the direct action of consciousness even if this is instinctive rather thanwilled. This vibratory force is the power that has oscillatory, elliptical movement. Planetary orbits, for instance,show this. The element associated with this force is FIRE.

The Human Kingdom expresses all four Forces but exhibits predominantly the most subtle of the four.One might describe it as egoistic, for it adds rational intelligence, determination of mind, morality, selfconsciousnessand free will... The element associated with this force is AIR.Meadows goes on to describe how these "primary forces are unique expressions of the source." He givesus a chart of alignments associated with each of the four powers and their elemental kingdoms, and the chartbelow is based on this.

Element	Earth	Air	Fire	Water
Force	Inter-molecular	Life-Force	Vibratory	Electromagnetic
Action	Centripetal/Centrifugal	Spiral	Radiation	Wave
Field	Gravity	Bio-energy	Thought-field	organizational
Direction	E-W	N-S	NE-SW	NW-SE
Property	Love	Life	Law	Light
Kingdom	Mineral	Human	Animal	Plant

The Forces and associations described by Meadows are based on ancient ways of understanding thenature of creation, and do not reflect any specific teaching. They are also obviously presented in a language andtone very different from any traditional indigenous teachings. They are adapted for the western, scientific mind.Yet these concepts predate our scientific attempt to define, categorize, and understand them. Much of thisknowledge in its purer forms was built into the understandings of indigenous people, and was much moreseamlessly integrated into language and culture. I have included Meadows' teachings here because I feel they arerelevant, and can help catch us up with basic understandings of the Elder cultures. Some of the teachings mayseem to contradict other medicine wheel teachings (for instance, most often air is associated with the mind, as inthe story coming up). It is common within indigenous teachings concerning the directions and Powers, Forces, orWinds, for there to be slight (and sometimes major) variations in the correspondences and how they are taught.The main theme is that there are four primary powers, thought of as "Spirit Beings," or "Helpers," which createand animate directions, winds, colors, and creatures. One can establish a harmonious personal relationship withthese Helpers by aligning with the direction, animal, color, or plant associated with it, through prayer,meditation, and establishing right-relationship. When these things are practiced, the Helpers can communicatewith one through the lifeform it is animating.

In the book Fools Crow: Wisdom And Power (1991), Thomas Mails says that according to Frank Fools Crow,each life-form has a certain amount of energy that is generated as it comes into being, but through aligning withthe Powers of creation, one can become balanced, then act as a channel for these primary creative energies inorder to help others establish balance. Mails tells us that "Fools Crow was taught that while we are each givennatural power at birth, we are also surrounded by spiritual, or supernatural, power—which is spiritualknowledge that includes the knowledge needed to obtain power and to set it into motion." He goes on to say,"All human beings are born with natural power, but if we wish to go beyond this and have accomplished in andthrough us such spiritual wonders as transcendence for curing and healing, freedom from fear, and fertility in allthings, we must entrust ourselves to Wakan-Tanka, Grandmother Earth, and the Persons in the four CardinalDirections, and then call in spiritual powers from them. When we have made contact, we can ask them to send ustheir individual spiritual powers to be added to our natural powers. Following this, we receive the knowledge weneed to understand what we have been given, including the ways we are to follow to set the power into motion.The procedure for receiving power is first, purification; second, becoming a clean tube for the higher powers towork in; third, using the focusing tools to walk the ancient pathways where we will find guidance and ways toachieve goals; and forth, dispensing this power to others. As all of this is done, we move into a spiritual dance oflife that continues as long as we live. We should bear in mind that ideally this dance is a reciprocal thing in whicheveryone participates, so that we serve one another. By this sharing everyone is cared for. It follows the pattern ofthe giveaway ritual, in which a person or family who is in mourning or wishes to express gratitude, gives awayvirtually everything they have to needy families in the community. While the consequence would seem to be thatof leaving the givers with nothing, the opposite happens. The tradition continues with other families who holdgiveaways that replenish whatever the first owner needs. This results in an interdependent community in whicheveryone knows their essential security is guaranteed. Giveaways are still held on the reservations, although theyare not universally practiced. Among traditionalists, the concept remained strong, and you'll find it expressedwhere you would least expect it.

Mending The Sacred Hoop, by Little Bear and Hummox, www.arthuryoung.com

In the beginning of time, Creator sat the children around in a circle on Mother Earth and told each raceabout its individual responsibilities and its roles in the great Sacred Hoop of life. The sacred teachings weredivided into four equal parts and one given to each tribe. The four root races were then sent to the four directions,each given a special knowledge of creation.

The Yellow People were entrusted with Spirit and the element of fire. The Black People were given Soulcorresponding to the element of water. The White People learned about the Mind and the element of air. And theRed People had Body and the element of earth.

Each race was therefore given a quarter of the whole truth of creation. But as time passed, they forgot thattheir knowledge was incomplete. Each thinking their knowledge was the whole truth, they began to quarrel witheach other.

The White People were told that they had a special mission to counsel the other races and bring them alltogether. In three previous periods, a different race had been given this task, but they each abused their privilegeand so the creator destroyed all the people with their own powers. Volcanoes destroyed the world during theperiod of fire. An ice age came and destroyed the world during the period of earth. The deluge came anddestroyed the world during the period of water. And now this is the period of air.

The White People were told that knowledge of the Mind was very powerful and to be careful or thisworld would be destroyed by damage to the air.

Unfortunately the White People forgot the Creator's warning and as they traveled the earth, instead ofcounseling with the other races and incorporating their quarter of the knowledge into the whole truth, they usedthe power of the mind to dominate the other races.

They went to the Yellow People and brought opium addiction to enslave them instead of learning aboutSpirit. They went to the Black People and put them in chains and made slaves of them instead of learning aboutSoul. When they came to America, they brought with them the Yellow People and the Black People as slaves asthey began their conquest of the Red People. They did not attempt to learn about the Body and caretakership ofthe earth from the Red People, but rather attempted to destroy them. And sure enough, in our time, thedestruction of forests which produce oxygen and habitat, the pollution from fossil fuels, and the chemicaldestruction of the oceans and the ozone layer all lead to destruction of this world by the contamination of theair—the White People's own special expertise, represented by the Mind.

The people of the Mind believe their knowledge is all that is needed. So they destroy the Body of Mother Earth,and ignore Spirit and Soul altogether.

Animal Guides

In the very earliest time,
when both people and animals lived on earth,
person could become an animal if he wanted to
and an animal could become a human being.
Sometimes they were people
and sometimes animals
and there was no difference.
All spoke the same language.

—From a Netsilik Song (www.geocities.com/RainForest)

There are many stories common in indigenous cultures of humans and animals communicating. Manystories begin with "a long time ago, when animals could talk..."

There are also many stories of the fluidity of human and animal existence, stories of animals becominghuman, and humans becoming animals. Long ago, the stories tell us, we were brothers and sisters with theanimals, and we helped each other, and shared food, shelter, medicine, and wisdom.

The first people of this continent have a very rich lineage of oral history chronicling this relationshipbetween the two-leggeds, the four-leggeds, the swimmers, the winged-ones, the crawlers, the burrowers, and allthe creatures that move around upon the earth. Most often it would be an animal who brought wisdom andteachings about how to live, animals being well established as helpers and guides to the two-leggeds. It wasbelieved that the two-leggeds were like children, needing the wisdom and guidance of all the creatures to knowhow to live on the earth. After all, two-leggeds are naked, vulnerable creatures, without specific traits, skills,protection, and knowledge that were the gifts of the four leggeds and other creatures.

"The life of an Indian is like the wings of the air. That is why you notice the hawk knows how to get his prey. TheIndian is like that. The hawk swoops down on its prey; so does the Indian. In his lament, he is like an animal. For instance,the coyote is so sly: so is the Indian. The Eagle is the same. That is why the Indian is always feathered up: he is a relative tothe wings of the air." —Black Elk, Oglala Sioux holy man

By observing the animals, indigenous people learn how to live. What is safe to eat, where to go to find food,how to take shelter, how to care for young, how to be a good leader, how to laugh and play, how to rest, how toswim and fly. All these teachings can be gleaned from the great and wonderful variety of creatures living on earth.The language of tribal people often does not have the same categorization of humans/animals, butinstead, the above mentioned two-leggeds, four leggeds, etc. This represents a whole different way of looking atlife on earth. The two-leggeds are not better or superior in any way to the others, just different, and all can shareand learn from each other, as a family is meant to.

Many tribes have a more fluid life view than is common in modern culture, and all beings are consideredto come from an "original essence," something like an archetype of being, so that when a story speaks of "otter,"this is referring to otter as a oneness, a whole, the spirit of otter, the original thought in the mind of Great Spirit,that is "otter."

The following is a story of a four-legged sharing life wisdom with two-leggeds.

Kinnikinnik: Gift Of The Bear

According to the tales of the Midewiwin, the first council of the Mide spirits was held at the Center of theEarth and it was called by the upper air spirits to ask the help of the under earth spirits in saving a strange,unfurred animal named mankind.

Otter and Bear were chosen to push the first Tree of Life pole (Grandmother Cedar) from the Earth'sCenter through the surface, forming the first channel of communications between Above and Below."Hurry Up!" called Otter down the crack in the Earth where the top of the pole had first appeared. "My furis drying out in the warm winds Above. Give your best effort." So Bear gave one last mighty heave with his giantmuscles. The Earth trembled, and the first Tree of Life emerged in the sunlight, quickly followed by Bear himself."Come on," urged Otter, "we have done as they told us. I am anxious to return Below.""Not so fast there," growled Bear. He lifted his great head and curiously sniffed the warm smells ofAbove. "I would [like to] see this unfurred creature for whom the whole council was concerned.""Very well," bobbed the agreeable Otter, "but make it snappy." The two totem animals did not have farto look. They came upon a cluster of the unfurred creatures pounding bark. Seeing the totem, they howled,dropped the bark, and fled--all but one small manchild who could not even stand on his hind legs. Bear stared atthe naked infant."No wonder they needed help. No claws, no teeth, no fur. Not even a Berry.""Not even a WHAT?""Not even a berry." Bear pointed down an opening in the manchild's head out of which came wails ofpeople sound. "No safety berry. Like mine, see?" Bear leaned back his huge head, parting his gleaming jaws, andOtter obligingly peered into the cavern. There, hanging from the back of Bear's throat, was a round, ripemiskomin! (rose-colored berry)."Sure enough," said Otter. "What do you do with it?""What do I do with it?" That's the Last Berry. It holds all the other berries I've eaten before down inside.And I never starve because the Last Berry is always there."Otter slid impatiently into the water."I don't really understand why anyone would eat berries." he called, "but if you think that manchild needs one—give him one and hurry up."Bear crunched down on his great buttocks and slid down to the dune to the beach. Behind him, where hisrump had opened up the sand, there grew a long vine with shinning leaves and little round berries just like theone in Bear's mouth. Bear reached over, yanked off a berry, and popped it into the wailing manchild's mouth."There now," he rumbled in tender bear tones, "you shall not starve. You have a bear berry too."The astonished infant was still, trying to keep his bear berry down. (That is what babies are doing when yousee them silently swallowing. In swallowing, trying to keep their bear berries down.) The warm sunlight of Aboveshone upon the new bearberry vine and upon the plunge circles in the water as Otter and Bear returned to Below.Bahmbtah-benahsee, (Tom-Tom Bird), who had seen everything that happened, flew to the Tree of Life.Carefully he positioned his grabbing toes into the oil bard. Then he threw back his handsome hammer head andbeat out the first rhythm ever sounded on cedar. It said:

Behreee
Bare Bear Behree
Paposse gotta
Bare Bear Behree
Gift of the Bear

—In Honor of Grandmother Keewaykinoway, Woman of the North West Wind, Gift in Spirit from"Directions We Know: Walk in Honor" Written by Grandmother Keewaydinoquay, Ojibway andAhmeekogendahFrom http://www.ewebtribe.com/NACulture/articles/Kinnikinnik

Many indigenous peoples have traditions of seeking animal helpers, guides, or totems. These alliancesare considered beneficial to both the human and the animal. The process would involve connecting with theessence, or original energetic being of the creature, and making an alliance, so that the wisdom, knowledge, andspirit of the animal would blend with the person, and become a guide and helper. This process would often beinitiated by a dream or vision of the animal, or a profound physical encounter, or just by the animal appearingoften to the person. They would then begin to pay attention and learn all they could about the creature, and seekout a spiritual alliance. Some people were even able to change form, and actually become the animal for a time.These people were known as shape shifters.

The ability to realize profound connections with animals is wondrous and life-affirming. Just payingattention to the animals in your environment can be such a grounding, joyful, and transcendent experience.Connecting with "Crow," listening, watching, tuning in to essence, can teach us so much about the nature ofreality. You can learn that Crow is a sentinel, a watcher, who pays attention to flows of energy, and "sees" thingsas they are. Crow is also a communicator, passing information on to others. By tuning into Crow, and by"blending," or "becoming," as Fools Crow calls it, we can realize these gifts in ourselves.

Here is a list of animals and some of their wisdom teachings. This is just a general list, and the way totruly connect with an animal is by tuning in to its essence. Even if the animal is not in your environment, you canstill tune in to its essence. This is a very mind-expanding practice, as it awakens us to the oneness and connectionwe have with all other life on earth. It is also important to pay close attention to the animals around you in yourenvironment. The animals that live closely with humans, whether "pet" or "pest," are animals that have specialteachings for us two-leggeds. Next time your kitchen is invaded by ants, connect with them, observe them, tapinto what teachings that this tiny bodied, large spirited creature has for you. Ants are wonderful teachers for us,teaching organization, strength, focus, cooperation, and oneness.

Ant - Strength, patience, order, discipline, community, collective consciousness
Antelope - Action, speed, adaptability, courage, higher mind
Armadillo - boundaries, protection, ability to discriminate, empathy
Bear - introspection, receptivity, dreaming, healing, intuition, leadership
Bat - transition, rebirth
Beaver - industriousness, community, multiple dimensions, dream builder
Badger - fierce action arising from instinct and direct knowing, healing through finding the root of the problem,common medicine of healers
Buffalo - prayer, abundance, faith, gratitude, compassion, Mother Earth
Boar - self reliance, protection
Butterfly - transmutation, dance of joy, conscious change, creative process
Cat - independence, mystery, magic, grace, stealth
Condor - death, rebirth, new vision
Coyote - wisdom, folly, the sacred trickster, spontaneity, sense of humor, learning through difficult life experiences
Crow - keeper of the sacred law, shape shifter, living between the worlds
Cougar/Mountain Lion - leadership, independence, personal power, integrity
Deer - gentleness, innocence, connection between spirit and earth, swift and alert, unconditional love
Dove - feminine, maternal, peace, prophecy
Dog - faithfulness, loyalty, selflessness, acceptance, protection, service, family, forgiveness, unconditional love
Dolphin - joy, playfulness, the power and mystery of breath and sound
Dragonfly - territorial, dispelling illusion, change, the power of light, magic, messenger of earth spirits
Eagle - Great spirit, divine power, connection with ancestors, observer, clear vision, seeing 'the big picture',creation, healing
Elk - stamina, strength, perseverance, patience, pacing oneself, completion
Elephant - ancient power and wisdom, feminine, strength
Fox - gentle wisdom, cleverness, observation, shape shifting, invisibility, family
Falcon - messenger, pay attention, keen observation
Fish - positive life-force, connecting with flow, adaptability, selflessness
Frog - transformation, cleansing, healing
Goat - strength of will and spirit, love, family connections
Grouse - sacred dance, magic
Hawk - vision, pay attention, messenger
Horse - strength, wisdom, freedom, independence, mutual respect, generosity
Hummingbird - joy, spirit, beauty, sweetness, ability to navigate outside the dimension of time, open-heart
Lizard - dreams, higher consciousness, detachment, stillness
Loon - hopes, dreams and wishes, illusion
Lynx - keeper of secrets, guardian of knowledge, intuition and clairvoyance
Moose - self esteem, primal feminine energies, self-expression, celebration
Monkey - curiosity, instinct, spontaneity, humor
Mouse - scrutiny, details, organization, specialization, quickness
Otter - trust, joy, curiosity, playfulness, feminine energy, balance, receptivity, grace, open hear
Opossum - intellect, intuition, adaptability, cleverness, indifference
Owl - magic, psychic power, omens, wisdom, stealth, ability to discern truth
Panther - reclaiming power
Porcupine - faith, trust, childlike innocence, sense of wonder, protection, open-heart
Rabbit - fertility, fear, vigilance, quickness, seeing
Raven - magic, sacred law, healing, creation, mirror, spirit messenger
Raccoon - disguise, dexterity, curiosity
Snake - transformation, healing, feminine energy, initiation, sexual energy
Skunk - sensuality, self esteem, respect, law of attraction
Seal - imagination, creativity, dreaming, shape shifting
Spider - sacred mathematics, infinity, unlimited possibilities
Squirrel - gathering, active, preparedness, community
Swan - grace, beauty, power of self, spirit
Turtle - Mother Earth, wisdom
Turkey - family, community, giveaway, sharing blessings
Wolf - teacher, new ideas, intuition, family, loyalty, intelligence, creative problem solving, communication, inner power
Whale - ancient wisdom, keepers of knowledge of creation, power of song
Woodpecker - ingenuity, power of rhythms
Weasel - discerning meaning and intention under the surface, observation, playfulness

A Winnebago Story

A man was going to die.
He went to the top of a hill and lay down.
Briefly he slept.
When he awoke there was a circle of animals
Each animal gave the man his personal medicine.
Raven spit on the man and gave of his own medicine.
The man felt better.
Turtle gave the man of his own boiled medicine.
The man felt better.
Black Hawk said nothing
He gave the man of his medicine right on the place where the man hurt the most.
Then all the animals said
"Human, in a similar way,
You will cure your fellow men."
And the man was given the Flutes of Power.
And he became a great Healer, a powerful
Medicine Man and it was because the animals
Gave freely of their Medicine.

(http://www.wicca.com/celtic/wyldkat/anmlshmn.htm)

The Seventh Generation

The Enduring Vitality Of The People And The Land, And Of The Reemergence Of Gaia ConsciousnessThe Lakota tell us the time of the seventh generation is here. We are the children, reaping the effects ofthe deeds and actions of our ancestors. The Hopi have shared with us as well that the time prophesied as the endof the Fourth World is here. Those who are listening will begin to prepare for the emergence into the Fifth World.Many have been preparing, and many have been seeking teachings to remind them of how to live, how to returnto the simple ways which will support Earth and all her children, and bring all the relatives together inharmonious unity.

If we listen to the news and pay attention to the teachings of the dominant culture, we may lose hope. Butif we begin to connect with Great Spirit, within our own beings, and realize the fluid truth of this great sentientbeing known as Gaia, Mother Earth, Maka, The Goddess who gives her children (who are herself) the ultimategift, FREE WILL, we will begin to make choices which support Ourselves, Ourself. WE are the Earth, and all thathappens to Her happens to us. This is the truth the First People of Turtle Island, at the heart of Mother Earth, aregiving us. This is the gift they have held sacred and dear, preserving for a time when it would become the onlymedicine that can heal us.

There are places all over the planet where indigenous people are standing strong in defense of thissacred, blue, celestial being who gave birth to us. The Wiyot in Humboldt County, California are buying backIndian Island, which has been home to their sacred renewal ceremonies for hundreds of years. They call IndianIsland the center of the Wiyot world, and in the early part of this century, a horrific massacre took place in thedead of night, as the Wiyot were on the island preparing for the yearly renewal ceremony that insured balanceand continued happiness for the tribe. The men had left the women, children, and elders on the island while theyreturned to the mainland for supplies. A group of drunken, racist white men murdered everyone on the island,except one baby who survived, a one year old. The people lost the island, and the wound was never able to fullyheal. In recent years, a candlelight vigil has been held each year in remembrance, and community members havecome together to try to find ways to make things right once again. Some very strong and determined Wiyots havestarted a sacred sites fund, and have been buying back parts of the island, to reclaim the center of their world, andto begin once again to hold the renewal ceremony, that is the hope for the future of the people.

This is just one story of many. On Big Mountain, Dine' elders continue to resist forced removal so thatPeabody Coal can mine this sacred mountain, pulling the guts out of the Mother, and destroying the life andways of these people. Many people are supporting this resistance, despite much pressure, harassment, andblockage of free passage for supplies by the U.S. government and Peabody. Each year at Thanksgiving, peoplefrom all over the world come to Big Mountain to bring supplies to these elders to keep up their stubborn,beautiful resistance. This is the hope of the Earth Mother. Some of her children are standing firm. The Elders,ancestors, and spirits are asking us, "Where do you stand?"

"The seventh prophet who came among the people long ago was different. He was young and had a strange look inhis eyes. He said, "In the time of the seventh Fire new people will emerge. They will retrace their steps to find what was leftby the side of the trail long ago. Their steps will take them to the Elders, who they will ask to guide them on their journey.But many of the Elders will have fallen asleep. They will awaken to this new time with nothing to offer. Some of the Elderswill be silent out of fear. But most of the Elders will be silent because no one will ask anything of them."—William Commanda, Traditional Algonquin Elder (http://wovoca.com/site.htm)

Dance of The Blue Blanket
Retold by Barbara Shining Woman Warren (a contemporary story based on a true incident)http://www.powersource.com/cocinc/articles/blanket.htm

Nadia was four years old...and she loved Indians. Everything about Indians excited her. One day Nadia'sgrandmother came for a visit. Grandmother recalled those old stories the family told of Cherokee blood. SoGrandmother decided to take Nadia, along with Nadia's mother and baby brother, to her first pow wow.

Little Nadia stood at the edge of the Circle. She watched with awe as the dancers passed by her dressedin their beautiful clothing. She listened intently to the drum, her knees dipping with the beat and Nadia knew shewanted to dance. But there were so many kinds of dances going on. She watched the men; then the women. Shelifted one foot, then the other, puzzled about just what she should do with her feet.

Nadia felt a tap on her shoulder. Looking up she saw a smiling woman dressed in beautiful clothingholding out her hand toward Nadia. Nadia hesitated and glanced at her grandmother for approval.Grandmother's eyes smiled, "Yes."

So Nadia accepted the hand of the stranger and together they danced and danced around the Circle. Aftera while, Nadia began to dance on her own. As Grandmother watched, Nadia started to twirl and whirl holdingher arms up high in the air in imitation of the lovely fancy shawl dancers.

Grandmother beckoned to Nadia. She gave her a small blue blanket belonging to Nadia's baby brother. Nadia placed the blanket around her shoulders and began to dance with it in the Circle, the blue blanket twirling and whirling about her like the wings of a butterfly.

She felt another tap on her shoulder, and there stood a different woman, and in her out-stretched hand she held a child-sized fringed shawl. Nadia glanced at Grandmother for approval. Grandmother's eyes smiled, "Yes.

"So Nadia accepted the gift from the stranger. She placed the fringed shawl about her shoulders and then began to dance, the fringed shawl twirling and whirling about her like the wings of a butterfly.

Nadia danced in honor of all those ancestors who had come before and with the pure joy of being a little girl ather very first pow wow.

Native American Studies: Index >>

Conclusion

I have done the best that I can to give you a representation of Native American teachings, and I have triedto let the teachings speak for themselves. I have a great respect for Native American teachings, and hope that Ihave given you an idea of what you would find if you were to delve into this path of spirituality. It is impossibleto cover everything in this course, for Native American teachings are a vast body of work that no book, nor evenan entire library of books, could dispel in its entirety. Truly, there is only one way to experience Native Americanteachings, and that is by going and studying with the Elders themselves who pass these traditions down throughthe generations. I invite you to attend their gatherings if you can, and see for yourself what it is all about. Onlydirect experience can accurately depict what it is to learn about these traditions.

I have written this course in dedication to all indigenous peoples living traditional, life-affirming ways allover Mother Earth, and to the Elders. Please forgive any mistakes in these writings if you find any, in the namesof the tribes or if I have left out a tribe. I am a child, yet I am eager for truth. May we begin to listen.
In Oneness With All My Relations. A'ho.

Native American Studies: Index >>

Bibliography

Battey, Thomas C. 1968
The Life And Adventures Of A Quaker Among The Indians. University of Oklahoma Press; Norman, OK

Brown, Dee 1970
Bury My Heart At Wounded Knee: An Indian History Of The American West
Holt, Rinehart And Winston; New York, NY

Buchanan, Carol 1997
Brother Crow, Sister Corn: Traditional American Indian Gardening. Ten Speed Press; Berkeley, CA

Crow Dog, Leonard and Erdoes, Richard 1995
Crow Dog: Four Generations Of Sioux Medicine Men. Harper Collins; New York, NY

Covington, James W., 1993
The Seminoles Of Florida. University Press Of Florida; Gainesville, FL

Deloria, Vine Jr. and Lytle, Clifford 1984
The Nation Within: The Past And Future Of American Indian Sovereignty. Pantheon Books; New York, NY

Frazier, Kendrick, 1986
People Of Chaco: A Canyon And Its Culture. W.W. Norton Co.; NY

Grinnell, George Bird 1916
Blackfoot Lodge Tales: The Story Of A Prairie People. Charles Scribner's Sons; New York, NY

Kroeber, A.L. 1976
Yurok Myths. University Of California Press; Berkeley, CA

Laubin, Reginald and Gladys 1977
Indian Dances Of North America. University of Oklahoma Press; Norman, OK

Lincoln, Kenneth and Slagle, Al Logan 1987
The Good Red Road: Passages Into Native America. Harper and Row; San Francisco, CA

Lowie, Robert H., 1963
The Crow Indians. University of Nebraska Press; Lincoln, NB

Margolin, Malcolm, Editor 1981
The Way We Lived: California Indian Reminiscences, Stories And Songs. Heyday Books; Berkeley, CA

Masson, Marcelle 1996
A Bag Of Bones: Legends Of The Wintu Indians Of Northern California. Naturegraph Press; Oakland, CA

Matthiessen, Peter, 1980
The Spirit Of Crazy Horse: The Story Of Leonard Peltier And The FBI's War On The American Indian Movement
Penguin Books; New York, NY

Moses, L. G. and Wilson, Raymond (edited by) 1985
Indian Lives: Essays On Nineteenth And Twentieth Century Native American Leaders
University of New Mexico Press; Albuquerque, NM

Nabokov, Peter, 1978
Native American Testimony: A Chronicle of Indian-White Relations, From Prophecy To The Present
Penguin Books; New York, NY

Neihardt, John G. (As told through) 1932
Black Elk Speaks: Being The Life Story Of A Holy Man Of The Oglala Sioux.
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Nelson, Richard K. 1983
Make Prayers To The Raven: A Koyukon View Of The Northern Forest. University of Chicago Press; Chicago, IL

Nequatewa, Edmund 1967
Truth Of A Hopi: Stories Relating To The Origin, Myths And Clan Histories Of The Hopi. Northland Press; AZ

Pete, David F. 1994
Lighting The Seventh Fire: The Spiritual Ways, Healing And Science Of The Native American.
Birch Lane Press; NY

Page, Jake, with photography by David Muench 2000
Sacred Lands Of Indian America. Harry Abrams; New York, NY

Paige, Harry W., Ph.D. 1970
Songs Of The Teton Sioux. Westernlore Press; Los Angeles, CA

Richter, Daniel K. 2001Facing East From Indian Country: A Native History Of Early America.
Harvard University Press; Cambridge, Mass.

Ruby, Robert H. and Brown, John A. 1976
The Chinook Indians: Traders Of The Lower Columbia River. University of Oklahoma Press; Norman. OK

Schusky, Ernest L. 1931
The Forgotten Sioux: An Ethnohistory Of The Lower Brule Reservation. Nelson Hall; Chicago, IL

Sweeney, Edwin R., 1950
Cochise: Chiracahua Apache Chief. University of Oklahoma Press; Norman, OK

Steltencamp, Michael F., 1993
Black Elk: Holy Man Of The Oglala. University of Oklahoma Press; Norman, OK

Terrel, John Upton 1970
The Navajos: The Past And Present Of A Great People-The Story Of The Largest Indian Tribe In America
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Thompson, Lucy, Che-Na Wah Weitch-Ah-Wah 1991
To The American Indian: Reminiscences Of A Yurok Woman. Heyday Books; Berkley, CA

Underhill, Ruth Murray, 1938
Singing For Power: The Song Magic Of The Papago Indians Of Southern Arizona.
University of California Press; Berkley, CA

Waters, Frank 1993
Brave Are My People: Indian Heroes Not Forgotten. Clear Light Publishers; Santa Fe, NM

Weathorford, Jack 1988
Indian Givers: How The Indians Of The Americas Transformed The World. Crown Publishers; New York, NY

Wilson, James 2000
The Earth Shall Weep: A History Of Native America. Grove Press; New York, NY

Native American Studies: Index >>

What Is Satsang?

Winter Retreats, Satsangs and Workshops

Featured Affirmation

What are Affirmations?

Native American Studies - Earth Spirit: The Sacred Nature Of The Indigenous People Of Turtle Island

Written by Devon Love

Dine' (Navajo) Four Worlds: The Dine' Story Of Creationhttp://www.indigenouspeople.net/navajo.htm

The Long Walk of The Dine'

Shepherds and Weavers

Four Values of the Dine'

The Holy Ones & Healing Art

At The Rainbow's End(http://www.manataka.org/page374.html)

Lakota (Sioux)White Buffalo Calf Woman/Sacred Pipe

An Inherently Spiritual Language

The Seven Sacred Rites Of The Lakota

Inipi (The Rite of Purification)

Hanblecheyapi (Crying For A Vision)

The Vision Quest

Wiwanyag Wachipi, Sun Dance (Dance Gazing At The Sun)

Nagi Gluhapi (The Keeping Of The Soul)

Visionaries

Haudenosaunee (Iroquois Federation)The Great Law Of Peace

Ongwehonweka: Keeping The Culture Alive

Hopi

First Mesa

Second Mesa

Third Mesa

The Emergence, And The Instructions

The Underworld

The Emergence

Blending With The Earth, And Celebrating Life

The True White Brother

The Sacred Hoop

Medicine Wheel

Mending The Sacred Hoop, by Little Bear and Hummox, www.arthuryoung.com

Animal Guides

Kinnikinnik: Gift Of The Bear

A Winnebago Story

The Seventh Generation

Dance of The Blue BlanketRetold by Barbara Shining Woman Warren (a contemporary story based on a true incident)http://www.powersource.com/cocinc/articles/blanket.htm

Dine' (Navajo) Four Worlds: The Dine' Story Of Creation
http://www.indigenouspeople.net/navajo.htm

At The Rainbow's End
(http://www.manataka.org/page374.html)

Lakota (Sioux)
White Buffalo Calf Woman/Sacred Pipe

Haudenosaunee (Iroquois Federation)
The Great Law Of Peace

Dance of The Blue Blanket
Retold by Barbara Shining Woman Warren (a contemporary story based on a true incident)http://www.powersource.com/cocinc/articles/blanket.htm