We are pleased to announce our Christmas Giveaway! As you know Giveaways are a solid part of Lakota culture, however living in this Non-Lakota society, we also have to make a living. Therefore we are combining our traditional Giveaway with the endeavor of a few Lakota artists who are trying to pay bills, buy the families Christmas gifts and support each other in the tiospaye by means of money earned through sale of crafts.
To be entered into the Giveaway all you have to do is buy one of our items on Ebay between the dates of December 6th and December 31st. Each time you buy an item you will be earn an entry into the Giveaway. You will also earn multiple entries when you purchase a higher priced item, you will earn one entry for each $25 or part thereof spent. The drawing will be held January 7, 2009. Once again the drawing will be done by one of our artists youngest daughter and the winner will be notified by e-mail and also be announced on the website.
Our artists have donated the following items for the Christmas Giveaway:
1 End of Trail Arrowhead woodburning, ready to be hung on the wall, 14 inches tall, valued at $75
1 pair of green dreamcatcher earrings, valued at $24
1 hitched beaded horsehair bracelet valued at $35
1 eagle box valued at $15
1 wolf box valued at $15
1 Lakota beaded staff with horse hair tassels valued at $45
1 beaded bear paw medicine bag valued at $45
New items will be listed every day!
Good luck and thank you for supporting the Lakota!
A Minneconjou camp which had settled down for the winter was raided by Crow Indians. The Crow stole many horses and took a Lakota woman back to their camp.
The Lakota woman was unhappy staying in the Crow camp. She missed her people. Some of the Crow women saw this and took pity on her. They gave her food and a blanket and told her to hide by a creek near the camp. She hid herself in the bushes along the banks of the creek. A short time later some of the Crow men came looking for her. While the Lakota woman was hiding, two wolves came upon her. The wolves growled at her and circled around her. The woman thought the wolves were going to kill her. But the wolves treated her kindly and guided her along a path to the east. The wolves and the woman traveled together while the Crow were chasing them.
A raging blizzard caught the woman and her wolf friends in the open prairie. Two more wolves joined them as they walked through the blowing snow. The small wolf pack and the woman struggled through the snowdrifts and the cold winds.
There is power in this story. The woman was able to get safely away from the Crow because of the blizzard. If one is travelling in a blizzard and remembers this story- one need not be afraid.
After many days of traveling, the small band reached Squaw Buttes near present day Opal, South Dakota. They came to a cave in the rocks and the wolves forced her inside. The cave had an awful smell. As her eyes adjusted to the darkness, she saw many wolves in the large den.
She thought that the wolves would tear her apart. Instead the wolves dragged her in a deer, tore it apart and shared it with the woman.
The wolves were one big family. Many generations of wolves lived together in the cave. Each wolf had its own place in the family. The hunter wolves brought in the meat. The other wolves kept watch over the den. In this way- they all looked after each other.
The woman made herself a home in the den. She learned to speak and understand the wolves language. The woman would dry and store the meat for the winter. She got along well with the wolves and they got along well with her. Soon she smelled just like the other wolves.
The wolves knew their country well. They always knew whenever the two-legged ones passed through. The wolves usually stayed away from the two-leggeds. The wolves did not like the way they smelled.
At turnip digging time of the year - the woman's mother was still mourning. She thought that her daughter had been killed. One day the hunter wolves saw the mother near the den. The wolves went back and told the woman. The woman wanted to go back to her people. She was worried that they would not accept her back. The wolves told her to wave her blanket two times if she wanted to stay with her mother. If she waved once - the wolves would come and take her back to the den.
When the mother saw her daughter coming - she was so happy to see her that she cried. The woman waved her blanket twice to the wolves who were watching her from the hills. The wolves saw this and went back to their cave. The woman's name became Iguga Oti Win - "Woman who lived in the rock". The rock is now considered a sacred area to the Lakota.
Be Careful of this tale because if it is told on a winter night it might cause a blizzard!
Hohwoju oyate eya wani ti pi icuhan kangi wicasa kin sung manu ahi na ota mawicanu pi na nakun Lakota winyan ko akiyagla pi. Kangi wicasa ti pi heciya winyan ki le aki pi ca titakuye wica kiksuye na lila cante sice na ceya ke, winyan ki ableza pi na heya pi ske,
"Sina ki le ena, woyute ki lena icu, na wakpala ta inahma ye."
Hoca mni aglala inahma ke, na oiyokpaza ca gla cu ke, icuhan sungmanitu tanka nump el hipi na oksan hlo omanipi ke, takinnas ena kte pi kta kecin ke. Sungmanitu tanka ki waste ca pi ke ca ob wancok wi yohinyanpata kiya si glu hapi ke. Blaye cokan gla pi ehanl osiceca tanka wan hihunni na icuhan sungmanitu tanka a ke numb hel opa pi ke. Hetan tehiya mani pi eyas hecena gla pi, kangi wicasa kanyela u pi k'on hetan kawinga pi.
Wooyake ki le wowas'ake yuha. Lakota winyan ki le osiceca ahi ca heon kpapte. Tuwa osiceca icuhan omani ki le wooyake ki kiksuye ehantans takuni toka. Anpetu ota mani pi ehanl "Winuhcala Paha" eya pica hel ihunni pi, iguga ohan ohloka wan ca sungmanitu tanka ki winyan ki etkita agla pi. Ohloka ki tima iyaia yukan lila sicamna ke, ista ki ecel itaya ca oksanksan etunwan sungmanitu tanka ki ataya tima hpaya pi ke.
Tokinnas ahiyu pi na kiza pi kta kecin eyas etan tahca wan yaslohan yutimahel icupi ca ob wota.
Sungmanitu tanka ki lena ataya ti ospaye hecapi. Wicooncage tona ataya hel on pi. Hunh hoksi azin kiya hpaya pi. Hunh tanktankpi ca hena wakuwa heca pi. Hunh ocinsice k'on hena ti awanyanka pi. Sungmanitu tanka wicahcala ki ins cikcikala ki lena tokel wakuwa pi hecel onspe wica kiya pi. Ataya a'wan kica yanka pi. Waniyetu ata hel ob wogla ke na iye nawicahun. Winyan ki lila wakabla na pusye. Sungmanitu tanka ki waste wicalake na insiya wastelaka pi. Winyan ki insiya sungmanitu tanka mna aya ke. Sungmanitu tanka ki makoce ki le slolya pi. Tohanl hu numpa ki opta hiyaya pi can slolya pi, sungmanitu tanka ki lena hu numpa ki iheyab sna ecun pi.
Lakota ki tonka mna pi ca he wahtela pi sni. Wana tinpsinla wasteste ki walehanl winyan ki le hunku ki hehantan wasigla, cuwintku ki t'a kecin. Sungmanitu tanka ki ehake tunweya i pi ca hehan winyan ki le hunku ki wanyanka pi ca okiyaka pi. Winyan ki wancok taoyate ki ekta gla cin, eyas hekta kiya ikikcu pi ki he slolye sni. Sungmanitu tanka ki heya pi, tohanl taoyate el ki na, ob on kta ehantans sina ki numpa koz si pi na e e ku cin, ehantans wanjala kos si pi.
Wana, sungmanitu tanka ki kanyela hunku ki wawopta keya pi ca winyan ki etkiya iyaya. Ata kici yapi na ceya pi. Sina ki numpa koza ca sungmanitu tanka ki hektakiya kigla pi. Ho, le winyan ki "Iguga Oti Win" eciya pi ca ohloka ki he Lakota ki wakan glawa pi. Wico'oyake ki le wowos'ake ikoya ke ca waneyetu ehanl Olake ki ungna osiceca wanji hihunni kte.
A tree is an image of the life. It grows. If he is badly, he heals himself. If it is exhausted, he died.
A tree reflects the life. It changes itself. When changes, he restores himself ...and the same always remains.
A tree gives life. He is steady. He grants lives, but its own remains without reduction.
Trees give me everything, everything that I need. I do not have to give anything to the tree …as my praise singing.
When I look at a tree, thus I remember that:
The apple tree can my hunger satisfy, the maple can delete my thirst, the spruce can heal my wounds and cuts, the bark of the birch can form my home ....and can form my canoe and my receptacles, that the skin of the birch the pictures to take up, which I paint, the fruits of the grapevine can my feathers give color. the Hickory bends itself to my bow ...and the wood of the cherry tree becomes the shank of the arrow.
The fern can bed my body for my sleep, the lime tree can form the doll for my daughter, the ash, my snow shoe, can carry me over the snow, the tobacco can carry my prayers to God, The sweet grass can fulfill my tepee with smell, the root of the evergreen can hold my carriage and my boat together, stub and branch can warm my Tepee, the rose and the daisies can warm up the soul of the woman, the leaves in the wind can open my spirit.
The elder says, "Kitche Manitu (our Creator) have create the world in a certain order. First the material world, the sun, moon, earth and stars; afterwards the plant world, the trees, flowers, grasses and fruits.
Thus in former times there were the plants and the animals bevor the Anishnabeg (Ojibwa). They could exist alone; they were not dependent for their life or well-being issued on other natures.
Tse-tsehese-staestse is what the Cheyenne call themselves. The word Cheyenne was believed to come from the French word chien for dog. The French traders called these people this because of the famous dog soldiers of the Cheyenne nation. This is erroneous. The now accepted etymology of the word Cheyenne is that it is the anglicized word Shyhela, which is Sioux.
The Cheyenne people are the most western branch of the Algonquian people. They originally came from the great lakes area. There are many theories about why the Cheyenne moved from the great lakes area. Most of them involve competition in the area with the Ojibwe, Ree, and Mandan.
They originally lived as sedentary farmers in northeastern Minnesota, from which they began migrating westward in the late 1600s; they later settled along the Cheyenne River of North Dakota. Dislodged ca.1770, they gradually moved southwestward; when encountered (1804) by the Lewis and Clark expedition, they were living as nomadic buffalo-hunters in the Black Hills of South Dakota.
Religiously, the Cheyenne were guided to the plains area by MaheÛo. They also were sent a prophet named Sweet Medicine who helped organize themselves, and developed a code to live by. He gave them their first sacred item - the four sacred arrows. It was at this point the Cheyenne became a powerful force to be reckoned with. Their hunting territory extended from the Platte River to what is now eastern Montana. A southern group also had hunting grounds around the Arkansas River. Another group of people known as the Sohtaio also joined the Cheyenne. It is said that these two groups of people were one day fighting, when the Cheyenne overheard the Sohtaio speak amongst themselves. To their surprise, they could understand the people. Peace was quickly pursued and these people have lived with the Cheyenne ever since.
The Ojibwe People have always honored the physical world: the sun, the earth, the moon, and the stars, as well as other natural wonders, such as lightning and thunder. The most important of these are the sun and the earth.
The sun, which is often referred to as "Grandfather Sun," is typically associated with the male and fatherhood. Similarly, the female and motherhood are associated with "Mother Earth." Ojibwe traditional beliefs teach us that just as men and women are very different, so are the sun and the earth. To put it very simply, the sun puts life into all things and the earth sustains all life. As always in the Ojibwe tradition, all natural beings are intertwined, so whether you are talking about the man and the woman, or the sun and the earth, it is important to remember that one cannot give or sustain life without the other.
The Ojibwe believe that the natural elements and the human experience are also interconnected. Take for example the daily occurrence of dawn and dusk. Each day, with the rising of the sun, a human being is given a new day just as the flowers open and the animals stir with life. In the same way, when the sun sets, all life rests: animals, plants and humans go back to sleep. The Ojibwe People thank the Great Creator every day for giving them life.
Another connection between human experience and nature is the concept of ownership. Ojibwe tradition says that no man can own his mother, and no man can own the earth. But, just as a mother grows old and must be taken care of by her children, so must Mother Earth be taken care of by her inhabitants, or children.
As you can see, Ojibwe beliefs are rich with explanations about the secrets of life. These are just explanations - the Ojibwe People do not believe that they have solved the mystery of our universe or the Great Creator, for it is that unsolved mystery which is the beauty of life.
People sometimes hear about Indian Elders and wonder, what is the role of Elders in Ojibwe life? A big part is teaching and giving advice.
Elders have been through life. We know what it’s going to be. We know what you have to do in order to survive.
One thing that is very important for Elders to do is to teach the customs that were taught to us by our grandparents. From our ancestors comes wisdom. The things my gramma told me are the things my children and grandchildren need to learn, too.
Elders pass along information about the Ojibwe culture, such as why we use tobacco in our ceremonies, why we go to drum feasts, or why we have naming ceremonies.
We teach our children and grandchildren about the different ways our People have lived and the things we do. For example, in the fall, the Ojibwe traditionally go out to harvest wild rice. I taught my daughters and my sons what they’re supposed to do when they go ricing, and hopefully they will pass that knowledge on to their children.
Elders also teach about hunting, fishing and berry picking. We teach that whatever you do, you shouldn’t be greedy. Take what you need and leave some for someone else and for the Great Spirit as well, so he can give us some more rice or game or fish or berries next year.
It is also an Ojibwe custom to help others and take care of them. When folks used to leave their homes and go somewhere for a while, they would leave a little food on the table in case someone who was hungry came by.
All the old customs are what have kept our People going over the years, so Elders try to make sure those customs are carried on. It’s knowing all these things that have kept me going, and that will keep my children and grandchildren safe and strong.
We also give advice on how to live, how to get along, and how to help those who are unable to help themselves. I give advice to my children, my grandchildren, and whoever else will listen. I’ve got oodles and oodles of relatives – grandsons, granddaughters, nieces and nephews. I tell them don’t try to be better than someone else. You’re just as good as anybody else, but you’re not better than anyone else, either.
Most of us Elders are this way. We want our People to have good lives after we go, so we try to be a good role model for them now so they will live right.
A mixed blood ethnic race of people who are of aboriginal American heritage, with European and/or African Heritage.
The Me'tis people of today are a combination of various races who derive from aboriginal American Indian ancestry. The Me'tis people vary from each other in respect to religious beliefs, traditions, and tribal culture. The reasons make no difference as long as it brings you closer to your Creator.
The Me'tis are the product of European Immigrants and/or African slaves, and North American aboriginal peoples. The Me'tis government was formed in 1869 by Louis Riel. Through many battles and many years, the Me'tis fought to protect their land rights, preserve Native traditions, and prevent further encroachment of white settlers. The Me'tis Nations civil rights are enshrined in the Canadian Constitution alongside the First Nation and Inuit peoples Bill of Rights. These are the ONLY THREE nations recognized by the Canadian government.
The United States government does not yet fully recognize the Me'tis Nation. However, with over 30 Million Me'tis, and the full support of the Canadian government, who does recognize the Me'tis, our time is now! The Me'tis Nation of the United States is a rapidly growing nation of people governed by the Me'tis National Council. In 1997, the Me'tis Nation was formed under the guidance of the Canadian Me'tis Council. The Me'tis of the United States bases their constitution on the Canadian Me'tis Constitution.
The Me'tis people have become a distinct race of people in the North American Continent. Today there are approximately 30 million Me'tis people in the United States, alone. The full bloods who reside on reservation land often have difficulty accepting Me'tis for a variety of reasons, some of which are because of laws imposed upon reservations for rations, money, or land. The Whites have difficulty accepting Me'tis because of our Indian blood and thus, considered us "savages" like our cousins, the full bloods. The Me'tis are tired of being "outcasts", or being ashamed of their Indian bloodlines. We are fighting for our rights to exist in this country as a People who are proud of their Unique Heritage!
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Inuit & Native Art Bulletin
Interesting coverage of Eskimo Inuit art and Native American Indian art as well as news from aboriginal art producing communities. This blog has both RSS and Atom feeds for your convenience. http://inuitnativeart.blogspot.com/
Watercolour, pencil on paper of Ojibwe Ceremonial Drums by Paul Kane (1810-71). Presented to Royal Ontario Museum by Raymond A. Willis
Painted Frame Drum Cree/Nehiyaw Hand drum used for personal and social occasions Rawhide stretched over wooden frame and elaborately laced at back; painting includes feathers, moon, sun, and animal footprints Padded beater similar to those used for powwow drum 41.8 cm. long Wood and tanned hide Purchased in Winnipeg by Elaine Keillor in 1987.
Octagonal Painted Frame Drum Ojibwe Hand drum used for personal and social occasions Painting of stylized bird on rawhide head, and other designs usually triangular in nature; relatively thick wooden frame wrapped on outside with white rawhide decorated with beading in groups of three. Unpadded beater 36 cm. long Carved wood Purchased ca. 1984 at Rama Reserve by Elaine Keillor
Butterfly Painted Frame Drum Butterfly painted frame drum, single membranophone - Front Tlingit Rawhide skin painted with butterfly design, over cedar wood frame and complex rawhide lacing at back Hand drum used for personal and social occasions Padded beater 33.8 cm. long Made by Odin Lonning, b. 1953. Purchased by Elaine Keillor in Vancouver, 1990s.
Frame drum, double membranophone - Side view Ojibwe, Used in Akwesahne ceremony Scraped rawhide used for heads but haired skin covers wooden frame and provides the lacings Purchased 1995 near Cape Croker Reserve, Bruce Peninsula, by Elaine Keillor Circular beater, wound with tanned leather at beating end 48 cm long. Made by Rohahes Iain Phillips.
Log Drum Kwakwaka'wakw First Nation shaped from a solid log of red cedar Used by a team of skilled singers at the potlatch ceremony. These singers practice for many hours to learn the special songs that have been composed the Chief's potlatch ceremony.
Raven Wolf Drum Kwakwaka'wakw First Nation painted raven and wolf design used by a team of singers at the potlatch ceremony
Halibut Drum Kwakwaka'wakw First Nation UCC 88-.07.01 painted halibut design by George Hunt Jr. of the Kwagu'? First Nation in 1988 used by some singers at a potlatch ceremony drum made by the Sam family from Ahousaaht, BC
Sculpin Drum Kwakwaka'wakw First Nation Sculpin design painted by Eugene A. Hunt used by singers at a potlatch ceremony.
Iroquois Water Drum The water drum was used to keep time during songs, it was traditionally made out of birch wood. The inside of the drum is filled with water
Elders of Eeyou Istchee tell us that Eeyou peoples made beautifully decorated hunting drums from cedar trees and stretched caribou hide in order to drum, sing and dance as a way of expressing their love, gratefulness and happiness to the land and animals that provided life for the Eeyou. Today, a few Elders in some Eeyou communities still continue to make hunting drums, but the drum's spiritual and religious meanings are largely absent for modern Eeyou hunters.
From Eeyou oral tradition, what we know today about traditional Eeyou dancing has been passed down to us from the memories of Eeyou Elders who heard stories while still in their youth. These stories were usually told by parents, grandparents or great-grandparents. One such story passed down through many generations, and related by an elderly Eeyou woman from Chisasibi, Quebec, concerns a young hunter in a teepee who stood up and began to sing with his small drum, likely before or after a feast. He sang about the women in the camp, of his respect and recognition of the women who performed many difficult and important duties in the camp. For it was the women who kept the camp clean and supplied with water, wood and other forest materials while the hunters were out hunting.
The women cut wood, collected spruce boughs for the flooring of the teepee, skinned and prepared the hides of animals while cooking the meat for all the families to eat. The young hunter knew this and sang his song to respect his mother-in-law’s role as a woman, mother and provider.
Most Ojibwe lived in the northern Great Lakes with a short growing season and poor soil. They were hunter-gatherers who harvested wild rice and maple sugar. Woodland Ojibwe had no salt to preserve food and generally mixed everything with maple syrup as seasoning. They were skilled hunters and trappers (useful skills in war and the fur trade). Fishing, especially for sturgeon, provided much of their diet and became progressively more important in the northernmost bands. As a rule, Woodland Ojibwe rarely used horses or hunted buffalo. Dogs were the only domestic animal and a favorite dish served at their feasts. The Ojibwe used birchbark for almost everything: utensils, storage containers, and, most importantly, canoes. Coming in a variety of sizes depending on purpose, the birchbark canoe was lighter than the dugouts used by the Dakota (Sioux) and other tribes. Birchbark was also used to cover their elliptical, dome-shaped wigwams. When a family moved, the covering of the wigwam was rolled up and taken along leaving only the framework.
Summer clothing was buckskin with fur outer garments added for winter. The men wore breechcloths, but both sexes wore leggings. Moccasins were the distinctive puffed seamed style that gave Ojibwe their name. These were often colored with red, yellow, blue, and green, dyes made by the women. Long, cold winters were spent confined inside their wigwams also allowed time to add intricate quill and moose-hair designs. The Ojibwe often passed these times and entertained each other with stories, an art for which they are still renown. Generally, men and women wore their hair long and braided. In times of war, men might change to a scalplock. Ojibwe scalped, but as a rule they killed and did not torture. Like other Great Lakes warriors, there was ritual cannibalism of their dead enemies. Polygamy was rare. Their social organization was based on approximately 15-20 patrilineal clans which extended across band lines and provided their initial sense of tribal unity.
According to their tradition, and from recordings in birch bark scrolls, they came from the eastern areas of North America, or Turtle Island, and from along the east coast. According to the oral history, seven great miigis (radiant) beings appeared to the peoples in the Waabanakiing (Land of the Dawn, or Eastern Land) to teach the peoples of the mide way of life. However, the one of the seven great miigis beings was too spiritually powerful and killed the peoples in the Waabanakiing whenever the people were in its presence. The six great miigis beings remained to teach while the one returned into the ocean. The six great miigis beings then established doodem (clans) for the peoples in the east.
Of these doodem, the five original Anishinaabe doodem were the Wawaazisii (Bullhead), Baswenaazhi (Echo-maker, or Crane), Aan'aawenh (Pintail Duck), Nooke (Tender, or Bear) and Moozoonsii (Little Moose), then these six miigis beings returned into the ocean as well. If the seventh miigis being stayed, it would have established the Thunderbird doodem.
(Crest of the Anishinaabe people)
Most Ojibwa, except for the Plains bands, lived a sedentary lifestyle, engaging in fishing, hunting, the farming of maize and squash, and the harvesting of Manoomin (wild rice). Their typical dwelling was the wiigiwaam (wigwam), built either as a waaginogaan (domed-lodge) or as a nasawa'ogaan (pointed-lodge), made of birch bark, juniper bark and willow saplings. They also developed a form of pictorial writing used in religious rites of the Midewiwin and recorded on birch bark scrolls and possibly on rock. The sacred scrolls are complicated with a lot of historical, geometrical, and mathematical knowledge communicated through the many complex pictures. The miigis shell (cowry shell) was also used in ceremonies, and this shell can only be found from far away coastal areas, indicating a vast trade network at some time across the continent. The use and trade of copper across the continent is also proof of a very large area of trading that took place thousands of years ago, as far back as the Hopewell culture. Certain types of rock used for spear and arrow heads were also traded over large distances. The use of petroforms, petroglyphs, and pictographs was common throughout their traditional territories. Petroforms and medicine wheels were a way to teach the important concepts of four directions, astronomical observations about the seasons, and as a memorizing tool for certain stories and beliefs.
The Ojibwe people and culture are alive and growing today. During the summer months, the people attend jiingotamog for the spiritual and niimi'idimaa for a social gathering (pow-wows) at various reservations in the Anishinaabe-Aki (Anishinaabe Country). Many people still follow the traditional ways of harvesting wild rice, picking berries, hunting, making medicines, and making maple sugar. Many of the Ojibwa take part in sun dance ceremonies across the continent. The sacred scrolls are also kept hidden away until those that are worthy and respect them are given permission to see them and then to interpret them properly.
The Ojibwa would bury their dead in a burial mound; many erect a jiibegamig or a "spirit-house" over each mound. Instead of a headstone with the deceased's name inscribed upon it, a traditional burial mound would typically have a wooden marker, inscribed with the deceased's doodem. Due to the distinct features of these burials, Ojibwa graves have been often looted by grave robbers. In the United States, many Ojibwa communities safe-guard their burial mounds through the enforcement of the Native American Graves Protection and Repatriation Act.
Several Ojibwa bands in the United States cooperate in the Great Lakes Indian Fish & Wildlife Commission, which manages their treaty hunting and fishing rights in the Lake Superior-Lake Michigan areas. The commission follows the directives of U.S. agencies to run several wilderness areas. Some Minnesota Ojibwa tribal councils cooperate in the 1854 Authority, which manages their treaty hunting and fishing rights in the Arrowhead Region.
The Ojibway tribe is scattered throughout the Dominion and embraces several branches, including the Ojibways proper, Missisaugas and Saulteaux.
The name of the tribe has been spelled in various ways, as Achipoes, Outchepoues, Otchipwes, Ojibways, Ojibwas, Chippewas and Chippeways. The term Ojibway, signifies "pucker", derived from the peculiar pucker of the moccasin, or to "roast till puckered up", reffering to the inhuman method employed by this tribe, as well as others, of burning the captives taken in war. Some writers have sought the origin of the Ojibway, and indeed of numerous Indian tribes, from the lost tribes of Jewish history, a solution more satisfactory to their own minds than to those of their readers. When the white people first came in contact with the Ojibways, early in the seventeenth century, they found them inhabiting the south-eastern shores of Lake Superior, especially in the vicinity of Sault Ste. Marie. This does not, however, appear to have been their original home, as their traditions assert that, long before the advent of the white race, they were living as the salt water in the east, probably on the St. Lawrence.
Henry Warren, a native Ojibway, relates a tradition which he heard in a speech delivered by one of the native priests wherein their religion is symbolized in the figure of a sea-shell, and the migrations of the people recorded. (from A.F. Chamberlain, "The Mississaugas")
"Our forefathers were living on the great salt water toward the rising sun, the great Megis (sea shell) showed itself above the surface of the great water, and the rays of the sun for a long period were reflected from its glossy back. It gave warmth and light to the An-ish-in-aub-ag (red race). All at once it sank into the deep, and for a time our ancestors were not blessed with its light. It rose to the surface and appeared again on the great river, which drains the water of the Great Lakes, and again for a long time it gave life to our forefathers and reflected back the rays of the sun. Again it dissappeared from sight, and it rose not till it appeared to the eyes of the An-ish-in-aub-ag on the shores of the first great lake. Again it sank from sight, and death daily visited the wigwams of our forefathers, till it showed its back and reflected the rays of the sun once more at Bow-e-ting (Sault Ste Marie). Here is remained for a long time, but once more, and for the last time, it disappeared, and the An-ish-in-aub-ag was left in darkness and misery, till it floated and once more showed its bright back at Mo-ning-wun-a-kaun-ing (La Pointe Island), where it has ever since reflected back the rays of the sun and blessed our ancestors with life, light and wisdom. Its rays reach the remotest village of the wide-spread Ojibways.
Mr. Warren relates another tradition reffering to the same matter, only in another form: "There is another tradition told by the old men of the Ojibway village of Fond du Lac (Lake Superior) which tells of their former residence on the shores of the great salt water. It is, however, so similar in character to the one I have related that is introduction here would only occupy unnecessary space. The only difference between the two traditions is that the otter, which is emblematical of one of the four Medicine Spirits who are believed to preside over the Midawe rites, is used in one in the same figurative manner as the sea shell is used in the other, first appearing to the ancient An-ish-in-aub-ag from the depths of the great salt water: again on the River St.Lawrence: then on Lake Huron at Sault Ste.Marie: again at La Pointe: but lasly at Fond du Lac, or end of Lake Superior, where it is said, to have forced the sandbank at the mouth of the St.Louis River. The place is still pointed out by the Indians where they believe the great otter broke through"
According to tradition, the Ojibways separated into different bands, some traveling toward the south and others westward and northward on the shores of Lake Superior, while the main body remained in the vicinity of the Sault. It is evident that a large band of them must have entered Pigeon River, on the north shore of Lake Superior, and traveling westward become scattered widely throughout Algoma, locating at various points in the Thunder Bay and Rainy River districts, where their descendants still remain. As they became known as the Bois Forts, the "Hardwood or Timber People", they must have lived for quite a long period in these districts, having entered Manitoba and the North-West Territory.
(From the book, Canadian savage folk the native tribes of Canada)
"The traditional Hopi spiritual elders say that we have not learned our lessons in the past from our use of technology. Technology is now having a world of its own. We are using technology to accumulate wealth and power. We are now using technology for the wrong reasons. Technology is now out of control.
Hopi elders say that developers only see money, profit and gain from Mother Earth. For one thousand years the Hopi have grown corn in the desert and offered eagle feathers to the spirits giving thanks. The Hopi say that we come from Mother Earth and we go back to Mother Earth when we die.
Native Americans have great respect for Hopi spiritual leaders, because the word Hopi means peaceful people and Hopi are praying for harmony and balance Mother Earth. Hopi spiritual elders believe they are caretakers of Mother Earth as do most Native Americans who follow their traditions."
I hope you all find this way, the way of inner balance....
I learned so much from the Hopi, we can go two ways, both ways are okay, but one way, the wrong way end soon....
I found for me the right way, and its so easy... I hope many people starts to think about this simple, honest words......