PDF-(BOOK)-Voices from the Delaware Big House Ceremony (Civilization of the American Indian

Voices from the Delaware Big House Ceremony examines and celebrates the Big House ceremony the most important Delaware Indian religious observance to be documented historically Edited by Robert S Grumet this compilation of essays offers diverse perspectives from both historical documents and contemporary accounts which shed light on the ceremony and its role in Delaware culture As Grumet says The many voices brought together in this book produce something more akin to a chorus than a chantThe annual fall festival known as the Gamwing Big House was the center of life for Delaware Indian communities in Pennsylvania Ohio and Indiana west to Ontario and Oklahoma The last ceremony was performed by the Eastern Oklahoma Delaware community in 1924 Determined to preserve their traditions for future generations Delaware Big House followers have worked with anthropologists to preserve Big House texts rituals songs and sacred objectsIncluding commentaries by Delaware traditionalists from communities in Oklahoma Wisconsin and Ontario where most descendants of the Big House Church live today the volume also features an ethnographic description of the Big House ceremony and historical accounts dating from 1655 to 1984Voices from the Delaware Big House Ceremony contributors and consultants are John Bierhorst Ruthe Blalock Jones Marlene Molly Miller Michael Pace Bruce L Pearson Terry J Prewitt James A Rementer and Darryl Stonefish. Month . 2014. “. Native Pride and Spirit: Yesterday, Today and Forever”. Theme . provided by. : . Society . of American Indian Government . Employees. National American Indian . Heritage Month. 2. SELECTION OF THE COUPLE. In arranged marriages, the . bride . and bridegroom . are. generally . selected and chosen by parents or the elders. Being experienced and elderly people, they can perhaps better evaluate the merits of the partners. . Mexican-American and Native American History. Plessy. . v. . Ferguson’s impact. The “separate but equal” ruling of . Plessy. . v. . Ferguson applied to all races, not just African Americans. In Texas and the Southwest, racial segregation widely targeted Mexican-Americans. SELECTION OF THE COUPLE. In arranged marriages, the . bride . and bridegroom . are. generally . selected and chosen by parents or the elders. Being experienced and elderly people, they can perhaps better evaluate the merits of the partners. . A Case Study in Civil Society Protest. CHANGING AMERICAN INDIAN POLICY. Open warfare, followed by treaty-making, beginning in 1778. Forced removal of Eastern Indians to west of the Mississippi River, the Indian Removal Act of 1830 (the “Trail of Tears”, beginning in 1831). (. 1977). Leslie Marmon . Silko. “White Man’s Moccasins” (. 1954). . by Lee Marmon . North America, Pre-1492. Pueblo of the Laguna (“. Kawaik. ”). Native American Renaissance, 1960s-70s. Momaday. two strategies in response to American expansion. nativists. vs. . accommodationists. neither approach could guarantee a place in American society. shift in American policy. from . civilization. to . Opening August 2017. Exhibit Overview . 39 tribes headquartered in Oklahoma. 38 are federally recognized . 1 tribe that is recognized by the state. 2010 census – OK has 2. nd. highest proportion of American Indians in population (12.9%) and is 2. Native VOICES Study Goals. Improve . our understanding of sexual norms and risk/protective factors . among Native youth. Produce an evidence-based HIV/STD intervention that addresses the . unique needs . For at least two millennia before the advent of the Spaniards in 1519, there was a flourishing civilization in central Mexico. During that long span of time a cultural evolution took place which saw a high development of the arts and literature, the formulation of complex religious doctrines, systems of education, and diverse political and social organization.The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader. The purpose of this book, says the author, is to show the effect of Indian medicinal practices on white civilization. Actually it achieves far more. It discusses Indian theories of disease and methods of combating disease and even goes into the question of which diseases were indigenous and which were brought to the Indian by the white man. It also lists Indian drugs that have won acceptance in the Pharmacopeia of the United States and the National Formulary.The influence of American Indian healing arts on the medicine and healing and pharmacology of the white man was considerable. For example, such drugs as insulin and penicillin were anticipated in rudimentary form by the aborigines. Coca leaves were used as narcotics by Peruvian Indians hundreds of years before Carl Koller first used cocaine as a local anesthetic in 1884. All together, about 170 medicines, mostly botanical, were contributed to the official compendia by Indians north of the Rio Grande, about 50 more coming from natives of the Latin-American and Caribbean regions.Impressions and attitudes of early explorers, settlers, physicians, botanists, and others regarding Indian curative practices are reported by geographical regions, with British, French, and Spanish colonies and the young United States separately treated.Indian theories of disease—sorcery, taboo violation, spirit intrusion, soul loss, unfulfilled dreams and desires, and so on -and shamanistic practices used to combat them are described. Methods of treating all kinds of injuries-from fractures to snakebite-and even surgery are included. The influence of Indian healing lore upon folk or domestic medicine, as well as on the Indian doctors and patent medicines, are discussed. For the convenience of the reader, an index of botanical names is provided, together with a wide variety of illustrations. The disproportionate attention that has been given to the superstitious and unscientific features of aboriginal medicine has tended to obscure its real contributions to American civilization. In this definitive work-a product of more than half a century of research and close observation-the noted anthropologist Omer C. Stewart provides a sweeping reconstruction of the rise of peyotism and the Native American Church. Although it is commonly known that the modern peyote religion became formalized around 1880 in western Oklahoma, it had roots in precontact American Indian ritual. Today it is practiced by thousands upon thousands of American Indians throughout the West.Long a subject of controversy, peyotism has become a unifying influence in Indian life, providing the basis for ceremonies, friendships, social gatherings, travel, marriage, and much more. As Stewart demonstrates, it has been a source of comfort and healing and a means of expression for a troubled people. Mention the name Seminole and most Americans think of the Florida segment of the tribe—Indian men in colorful shirts poling dugouts through the black waters of the Everglades and women sewing patchwork in palmetto-thatched chickees. But another Seminole population, much larger in numbers, lives in the prairie and scrub oak hill country of Oklahoma.Studies of the Oklahoma segment of the tribe have been few, and James H. Howard’s objective in writing this book has been to record the richness of Seminole culture in the West, presenting that culture as it is seen and interpreted by its more traditional members in Oklahoma today.Much of the Seminole culture is held in common, but many differences have grown up between the two groups since the “Trail of Tears” separated them in the 1830s. This does not necessarily mean greater acculturation to white ways by the Oklahoma Seminoles. In some instances the Oklahomans are the more traditional, in that they retain cultural forms mentioned in early records but long forgotten in Florida.Howard documents contributions from many persons, but the greatest amount of information came from Willie Lena, a Seminole town chief who lives in Wewoka, Oklahoma. Born in 1912 and reared by his conservative grandparents, Lena was shielded from the white culture during his childhood and carefully trained in Seminole ways and values. Recognized since his youth as a traditionalist leader, Lena has a lively intelligence, artistic talent, and a warm personality that have led him to serve as an enthusiastic ambassador of his own culture both to the younger generation of Seminoles and Creeks and to non-Indians as well.In a detailed report of Seminole culture as it is found in Oklahoma today, Howard has included chapters on herbal and non-herbal remedies, magic and witchcraft, supernaturals, the Green Corn Ceremony, the nighttime dances and other ceremonials, sports and games, mortuary practices, and other aspects of the Seminole world. Based on firsthand information and extensive fieldwork, Howard’s descriptions are appealing and immediate. He also displays extensive knowledge of the related literature, and parallel material recorded in earlier sources is often cited for comparison. Lena’s illustrations add further interest and authenticity to the book.Seminole culture, with its unique attitudes and beliefs and distinctly Southeastern Indian worldview, has persisted in spite of more than four hundred years of exposure to European and American culture. It is quite clear from the material presented in this book that there will continue to be American Indians in Oklahoma who proudly call themselves “Seminole” for many years to come. Christian Terrell. Benjamin Cohen Peace Conference 2021. Delaware County Justice Center. The jail could house up to 220 inmates but frequently housed over 300. The highest number being 340.. The jail was originally designed for less than 150 inmates.