Bear Mother Story - Haida Long ago, a group of girls of the tribe were out gathering huckleberries. One among them was a bit of a chatterbox, who should have been singing to tell the bears of her presence instead of laughing and talking. The bears, who could hear her even though some distance away, wondered if she was mocking them in her babbling. By the time the berry-pickers started home, the bears were watching. As she followed at the end of the group, the girl's foot slipped in some bear dung and her forehead strap, which held the pack filled with berries to her back, broke. She let out an angry laugh. The others went on. Again she should have sung but she only complained. The bears noted this and said "Does she speak of us?" It was growing dark. Near her appeared two young men who looked like brothers. One said, "Come with us and we will help you with your berries." As the girl followed them, she saw that they wore bear robes. It was dark when they arrived at a large house near a rock slide high on the mountain slope. All of the people inside, sitting around a small fire, were wearing bearskins also. Grandmother Mouse ran up to the girl and squeaked to her that she had been taken into the bear den and was to become one of them. The hair on her robe was already longer and more like a bear's. She was frightened. One of the young bears, the son of a chief, came up to her and said, "You will live if you become my wife. Otherwise you will die." She lived on as the wife of the bear, tending the fire in the dark house. She noticed that whenever the Bear People went outside they put on their bear coats and became like the animal. In the winter she was pregnant, and her husband took her to a cliff cave near the old home, where she gave birth to twins, which were half human and half bear. One day her brothers came searching for her, and the Bear Wife knew she must reveal her presence. She rolled a snowball down the mountainside to draw their attention, and they climbed up the rock slide. The Bear Husband knew that he must die, but before he was killed by the woman's brothers, he taught her and the Bear Sons the songs that the hunters must use over his dead body to ensure their good luck. He willed his skin to her father, who was a tribal chief. The young men then killed the bear, smoking him out of the cave and spearing him. They spared the two children, taking them with the Bear Wife back to her people. The Bear Sons removed their bear coats and became great hunters. They guided their kinsmen to bear dens in the mountains and showed them how to set snares, and they instructed the people in singing the ritual songs. Many years later, when their mother died, they put on their coast again and went back to live with the Bear People, but the tribe continued to have good fortune with their hunting. (Another version has the Bear Mother, after her sons are grown, returning to the Cave of the Bear people. There she watches over and promises protection to lost humans. She also provides guidance to those who come regarding the medicine powers that are known to be possessed by Bears.) Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Spirits - Winnebago After Earthmaker created this island on which we live, he created all living things, man being the very last of these. The first and foremost animal that Earthmaker created was a bear of pure white color, whom he placed in the north. This is White Bear. The second bear that he created was Red Bear, whom he placed in the west. Earthmaker next created in the east a kind of grizzly bear Blue Bear, who was the color of the sky, either blue, or as some say, gray. The last bear created by Earthmaker was Black Bear, who was placed in the south. These four kinds of bears were created as Island Weights to help stop the incessant spinning of the primordial earth. Spiritually, they were not only bears, but the four cardinal winds as well. White Bear was chief over polar bears, Red Bear held hegemony over the brown bears of earth, Blue Bear ruled over Grizzlies, and Black Bear was chief of the terrestrial black bears. retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Mother - Haida Long ago, some young girls were out gathering huckleberries. One among them was a chatterbox who should have been singing to tell the bears of her presence instead of laughing and talking. The bears, who could hear her even though some distance away, wondered if she was mocking them in her babbling. By the time the berry-pickers started home, the bears were watching. As she followed at the end of the group, the girl's foot slipped in some bear dung and her forehead strap, which held the pack filled with berries to her back, broke. She let out an angry laugh. The others went on. Again she should have sung but she only complained. The bears noted this and said "Does she speak of us?" It was growing dark. Near her appeared two young men who looked like brothers. One said, "Come with us and we will help you with your berries." As the girl followed them, she saw that they wore bear robes. It was dark when they arrived at a large house near a rock slide high on the mountain slope. All of the people inside, sitting around a small fire, were wearing bearskins also. Grandmother Mouse ran up to the girl and squeaked to her that she had been taken into the bear den and was to become one of them. The hair on her robe was already longer and more like a bear's. She was frightened. One of the young bears, the son of a chief, came up to her and said, "You will live if you become my wife. Otherwise you will die." She lived on as the wife of the bear, tending the fire in the dark house. She noticed that whenever the Bear People went outside they put on their bear coats and became like the animal. In the winter she was pregnant, and her husband took her to a cliff cave near the old home, where she gave birth to twins, which were half human and half bear. One day her brothers came searching for her, and the Bear Wife knew she must reveal her presence. She rolled a snowball down the mountainside to draw their attention, and they climbed up the rock slide. The Bear Husband knew that he must die, but before he was killed by the woman's brothers, he taught her and the Bear Sons the songs that the hunters must use over his dead body to ensure their good luck. He willed his skin to her father, who was a tribal chief. The young men then killed the bear, smoking him out of the cave and spearing him. They spared the two children, taking them with the Bear Wife back to her people. The Bear Sons removed their bear coats and became great hunters. They guided their kinsmen to bear dens in the mountains and showed them how to set snares, and they instructed the people in singing the ritual songs. Many years later, when their mother died, they put on their coast again and went back to live with the Bear People, but the tribe continued to have good fortune with their hunting. http://www.shamanicvisions.com/bearcave_folder/bearstories.html#Bear%20Mother Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Legend - Cherokee In the long ago time, there was a Cherokee Clan call the Ani-Tsa-gu-hi (Ahnee-Jah-goo-hee), and in one family of this clan was a boy who used to leave home and be gone all day in the mountains. After a while he went oftener and stayed longer, until at last he would not eat in the house at all, but started off at daybreak and did not come back until night. His parents scolded, but that did no good, and the boy still went every day until they noticed that long brown hair was beginning to grow out all over his body. Then they wondered and asked him why it was that he wanted to be so much in the woods that he would not even eat at home. Said the boy, "I find plenty to eat there, and it is better than the corn and beans we have in the settlements, and pretty soon I am going into the woods to say all the time." His parents were worried and begged him not leave them, but he said, "It is better there than here, and you see I am beginning to be different already, so that I can not live here any longer. If you will come with me, there is plenty for all of us and you will never have to work for it; but if you want to come, you must first fast seven days." The father and mother talked it over and then told the headmen of the clan. They held a council about the matter and after everything had been said they decided: "Here we must work hard and have not always enough. There he says is always plenty without work. We will go with him." So they fasted seven days, and on the seventh morning al the Ani-Tsa-gu-hi left the settlement and started for the mountains as the boy led the way. When the people of the other towns heard of it they were very sorry and sent their headmen to persuade the Ani Tsaguhi to stay at home and not go into the woods to live. The messengers found them already on the way, and were surprised to notice that their bodies were beginning to be covered with hair like that of animals, because for seven days they had not taken human food and their nature was changing. The Ani Tsaguhi would not come back, but said, "We are going where there is always plenty to eat. Hereafter we shall be called Yonv(a) (bears), and when you yourselves are hungry come into the woods and call us and we shall shall come to give you our own flesh. You need not be afraid to kill us, for we shall live always." Then they taught the messengers the songs with which to call them and bear hunters have these songs still. When they had finished the songs, the Ani Tsaguhi started on again and the messengers turned back to the settlements, but after going a little way they looked back and saw a drove of bears going into the woods. As retold by Barbara Shining Woman Warren http://www.indians.org/welker/cherbear.htm Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Leads A Boy Astray - Nez Perce A boy was out hunting, as he was accustomed to be, when Bear [xa' xats] captured him. She took him into her den and kept him there for a long, long time. One day she said to him, "You are going home to your mother and father. You are to go home for only a short time, and then you will return again." Bear prepared a lunch for him. It happened to be in the root digging season, and she prepared camas roots for his lunch. She repeated her instructions, "You are just going to visit them briefly. Then, tomorrow or the day after, you will return. Now, in going you must make a singing approach." The young man's father and mother had, of course, come to believe that their son was dead. Bear gave him a song, and he set out. He traveled along; and when he was about to arrive he began to sing, "Sa' ya [the bear's name], the widow, led me astray; sa' ya, the mouth, led me astray." His parents now heard the song, and they rejoiced to find that their son was alive and that he had returned home. The young man stayed with his father and mother for a few days. Then he said to them, "I came only to visit you, and now I am going back." It happened that the people there were catching many salmon. Now they gave the young man a large supply of salmon to take with him. He set out for home and arrived at the bear den to find Bear absent. She had gone out to dig roots. The young man decided, "Let me provide food for the poor one." He broiled a salmon for her. Bear arrived soon. "Oh, salmon! That is wonderful!" she exclaimed. "There is some I have already broiled for you," the young man told her. "Oh, it is so overly cooked! I can't eat it like that," she told him. "Then I will eat it myself, and you can cook some in whatever way you like." "Yes, you eat that," Bear agreed, and then she took a salmon and sprinkled it with dust to season it. "This is how it should be done. Oh, such good salmon," she said. Now the young man said to her, "They told me that we should come, that they are catching so many salmon and that we ought to come." "But there are so many people there. It would be so embarrassing," Bear demurred. "Be that as it may, they are inviting us. We could go just for a short time," the young man replied. "So be it, then; we will go," she consented. Here they prepared for their visit. Bear went out to dig camas roots to take with them. They were ready to go, at last. They went; they arrived. There were many, many people encamped, and they were making merry. They had all kinds of social activities. Bear's husband joined in the festivity. He danced, and he participated in all their various activities. One day Bear said to her husband, "Let us go home now." "Not just yet. Let us go later," he replied. Bear persisted but her husband seemed most reluctant to leave. He kept putting her off. At last Bear became angry. She knew that certain maidens were making merry with her husband. She decided, "I will kill them." She went out of camp into the brush. It was the season in which chokeberries and serviceberries were ripening, and the maidens used to go out frequently to pick and eat berries. Bear saw a party of maidens walking away from camp. She circled around them and lay down in the bushes ahead, near the path of their approach. She could hear them very clearly. They were talking excitedly to one another. "And Bear's husband was giving me such special attention at the dance," one maiden was saying. When Bear heard her husband's name mentioned, a sudden deep hatred possessed her. "This is why he is always .so unwilling to go! This is why he is always telling me, 'We will go later; we will go later,' " Bear mumbled in deep anger. The maidens came on. When they were near Bear, she jumped up and rushed at them. She bit one to death; she rushed at another one and bit her to death. Thus she killed all five of the maidens. Now she dug a pit and buried them. She was covered with blood, and even though she washed herself thoroughly, there was a pungent odor of blood about her. Then she tied a bandage around her head and went home. She lay down in the manner of one who is ill. Her husband came into their lodge soon. Observing her apparent condition he asked, "What is the matter?" There was a heavy odor of blood in the lodge. "My head aches, and I was bleeding from the nose. I feel as if I am about to become very ill. I believe that we should go home," Bear replied. The people about camp now had noticed the absence of the maidens, and at once they suspected Bear. They searched for the maidens and found where Bear had buried them. "There is no question about it now. Bear has killed them," the people agreed. And now Coyote pronounced judgment. "Bear has killed those five sisters. This woman who is a newcomer may not do such a thing; therefore, she, too, must be killed," he ruled. Then the people went to Bear's husband and said to him, "The salmon are not running. We have not caught a single one lately. But we believe that your wife, Bear, being a powerful shaman, by taking a sweat bath would be able to cause salmon to run again." The husband now told the Bear what had been proposed. "So embarrassing!" she exclaimed. "Yes, but they are placing all their faith in you, and they have confidence in nobody else. Then, if you should cause a run of salmon, we should receive such a large quantity of dried salmon to take home." "But so embarrassing!" repeated Bear. "Then go into the sweathouse fully clothed," offered her husband. "All right, then I will do this for them," Bear consented at last. The people heated stones. Bear repaired to the sweathouse and there, fully clothed, she crawled in. The red-hot stones had already been piled inside. Then the people made a hole in the roof of the sweat lodge directly above the hot stones. Everybody gathered around. Now they began to pour water through the hole, and the red-hot stones gave off a terrific heat. Inside, Bear said to herself, "Now they will kill me!" She began to writhe and struggle in the agony of death. The people poured and poured water through the hole, and then they all crowded around and sat on the sweathouse to hold Bear inside. She struggled in agony; she struggled fiercely from the suffocating heat. Her struggles ceased to last. She was suffocated. Then the people dragged her out of the sweathouse. She was dead. The people continued to live there. Taken from Tales of the Nez Perce by Donald M. Hines, Ye Galleon Press; Fairfield, Washington, 1999 [gathered from other source books dated between 1912 and 1949] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 6 - Winnebago Version 6. There was a hill in the south near a spring of white water. The hill and the waters shook mightily and he who lived in the hill came forth preceded by his attendants. There were eleven men there, and they told him to look about the fields and meadows. So he sent four of his attendants and there they found ripened fruit in abundance, even nuts and beans. However, they returned and excitedly reported to the leader, "Unexpectedly, we came across the footprints of human beings." So the leader told them to make a wider circuit in their explorations and when they did so, they soon found those they sought. It had been the Wolves who made the footprints, and being thus discovered, they said, "It is our friends who have come upon us." The Bears replied, "Friends, let us never disobey one another's words," and for their part the Wolves declared, "It shall always be thus." And they pledged to one another that when anyone among them should die, his opposite would put him in the earth so that his soul would not be set upon by evil spirit insects. Thus the Bears and Wolves are friends, and even avenge the murder of one another's clansmen. After shaking hands, the Wolves departed to their home, and the Bears returned south. When the Bears came back to this earth again, they spread out all over the land seeking every kind of ripe fruit. Thus they do to this day. retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Cubs - Mashkussuts When spring finally came to the country, the bear woke from hibernation. She got out of her den and said "The spring has arrived again." She went for a walk to the place where most of the snow had melted so that she could eat berries. She left her children behind where they were still asleep. After she had finished eating, she went back to her den and took a nap. While she was sleeping, her children woke up and saw that their mother's mouth was purple from eating berries. One cub said to the other, "Look, what's that in mother's mouth, sticking to her teeth?" The other replied, "Let's get them out." And they took the berries out that had been sticking in mother bear's mouth, and ate them. The first cub said, "They taste very good. Let's follow her footprints and see if we can find the berries too." So they followed their mother's footprints until they reached a patch of berries and started eating too. After they had eaten enough berries, they both went home. When they had nearly reached their den, they heard their mother making desperate cries. But it was too late. A greedy monster had killed their mother and had eaten her. This monster knew that there were cubs around because he had seen their footprints in the snow. We was very excited because he knew that baby cubs are very tasty and tender to eat. He started to run as he chased after the baby cubs. The cubs had already taken off running when they heard their mother screaming. After running for a long time, they met grandmother porcupine along the trail. They said to her, "Grandma, please let us pass. We are running away from someone who has killed our mother. Will you try to stall him while we run again?" "Yes, I will," replied the grandmother porcupine. "You have another grandmother who can kill this monster. You will find her. Just follow this trail," pointing to the path ahead. And so the cubs ran again. Shortly thereafter, the monster got to the grandmother porcupine. He said to her, "Please move out of the way grandma. I'm looking for our grandchildren. They have run away from me." Grandmother porcupine said, "I will not move out of the way unless you can do what they have done for me." The monster replied, "What did they do?" She said, "They built me a fire and they rubbed their faces on my tail." The monster replied, "Oh, that's easy. I can do that for you." And so he built her a fire. He was very happy thinking that she would soon let him pass. After he had finished making a fire, he rubbed his face on her tail. But while he was doing this, grandmother porcupine swung her tail very hard on his face. Guills were lodged all over his eyes and mouth. "Now I will move out of your way so you can pass," she said to the monster. The monster passed, taking his time to pull the porcupine quills out of his face. After he had finished picking the quills out, he was on his way again. He saw the cubs' prints on the ground. The cubs were still following the trail that the grandmother porcupine had shown them. They finally reached their other grandma's house. This grandma was a giant seagull. They said, "Grandma, we are running away from someone who has killed our mother. We are afraid he might try to kill us too." The grandma said, "Don't be afraid. I have killed this kind of monster before." The cubs were no longer afraid. She said, "I will take both of you across to where you can stay safely." She took them across the water in her boat. The cubs said to their grandmother, "Will you kill this monster, Grandma?" "I will," she replied. When she got back to her boat, she painted it with dirty, smelly fish. When the monster reached the crossing place, he called out to the seagull, "Grandma, please come help me get across!" The seagull paddled her boat to the monster. "Did you see our grandchildren? I have been running after them. I was thinking of eating them because they are still very tender." The seagull said, "Yes, I have seen them. I took them across. Would you like to go across too?" "Yes," said the monster. And he got into the boat. When he got into the boat, he couldn't stand the smell of it. The seagull said, "If you can't stand the smell, hang your head over the side instead." And so the monster held his head over the water to avoid smelling the stinking boat. While he was doing this, the seagull took a huge knife out from hiding and cut his head off. It fell into the water. After she had killed the monster, she went back to the bear cubs. "I have already killed the monster who killed your mother," she said. "You can both stay here, and I will make you toys to play with." The bear cubs played with their boat on the river, and they had a lot of fun. They stayed there forever. (As translated by Mary-Jane (Piwas) Andrew) http://www.innu.ca/cubs.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 8 - Winnebago Version 8. It is told that at a large spring there suddenly appeared a bear whose body was sky-blue and so bright that it seemed like part of the sky itself. This was Blue Bear, and Earth maker brought him there for a special purpose. Standing to the side of Blue Bear were twelve men. Then, unexpectedly, four times the earth shook, and each time a great spirit being came up from the earth. When the third of these emerged, the earth erupted in fruit of every kind and in plenty it was spread over the earth. And Earth maker told Blue Bear that he, and all who were with him, were to go to a gathering at Red Banks. As they tread the earth, it shook, and the leaves with spiny edges changed to men, and so too the thorns and briars, the serpents with sharp fangs, and the birds of prey with the sharp talons -- all these became men under the charge of Blue Bear. When they arrived, they found that a place had already been prepared for them, but they did not tarry there long. Blue Bear announced that Earth maker had made these men to be spiritual guardians to ward off evil from the Hotcâgara, for they were all soldiers among the living things of this world. When this was made known, everyone dispersed to their homes, but those who remained behind as men became the Hotcâk Soldier (Bear) Clan. retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 7 - Winnebago Version 7 Hotcâk-English Interlinear Text Earth maker he made it (the cosmos). Thus it was taught that Earth maker did in this way, and so the story began. The story has reached us. Also in this way he made us, and so the story began. "We are to get ready to counsel together." It was the one on the side where it grows cold (the north) who said it. He was one whom the Creator also created in the way he created us. There were four brothers, the eldest was named "Black"; the second, "Red," as he was a red one; the third was a blue/green (tco) one; the fourth, who was the youngest and last, was a white one. "Our younger brother, how will it be?" This one (said), "I myself say that I am not equal to the task, thus do I believe. My temperament does not approach being equal to the task. Try to say something, as they are about to have a gathering. Try to say something." And, "O elder brother, you have spoken truly, and I too am thus. There I am not equal to the task of finishing this, my dear elder brother, I am not fit." "Alright, our dear elder brother, you have told us to finish this, but for this sort of thing I am not equal to the task; only our younger brother, he alone is clever, our dear elder brother, I believe that it is only our younger brother who is the one." "Alright, our younger brother, he will be the one. Truly have you spoken, our younger brother alone is fit for the task. The announcement of the coming gathering has already been made. We shall council over it right away, in our younger brother we will find refuge, only our younger brother, he alone will be strong in his mind." "Truly you have spoken. He will go on to the earth, but we will be obliged to remain here and take care of our home. The younger brother, when he speaks, that way is how it will be. Thus it will be. (3) Earth maker ordained that they should gather together and the lives that we have shall be lived there. Our younger brother will do it. Younger brother, you will be going, so we will ask you to remember us. When you arrive on earth, you will be going along and if you obtain one of the little offerings, send some back to us. When you start out going, you will go in the guise of Light-and-Life (Hâpdjâre). Now it is his [to do]. You have companions. You have those who travel. You will do it. You will take care to name everyone who is now with you. And when you start going out, after you have arrived at the gathering place, you will name the dog names. Now you will go forth in holiness (wákâtcâk)." And he was the last to start. "This one, the first one, his name this will be it: the name for the oldest, the first, if he is a man, a male, they will call him by the name, 'Very Black', they will address him. And they will call the second one 'Yellowish Red.' The name of the fourth oldest they shall call 'White Bear.' When there is a girl, they call her by the name, 'She who Walks in Darkness.' And the next one they call 'Daylight as She Walks.' And the next one they call 'She who Thrusts Herself within a Lodge.' And the next one they call 'Visible Footprint Woman,' they call her. And again, in owning a dog, if they wish to keep him, they call him 'Bringer of Fresh Meat.' Yet again, one they style 'Two Bears,' they call him, if they keep him. And again when doing it for a female dog, they style her 'Haksiga (Third Born Female),' they call her. Yet again, a bitch, once they decide to keep it, they style it 'Yellowish Red Female,' they call it, and in this way they will do it," he said. They started to go to the gathering place. They began to talk. They [at the gathering place] heard them: "Our soldiers are coming. Their speech is audible." In time one landed with a leap. "Our friends have arrived," they said. And they arrived. They arrived at the gathering place. When he got there, they arrived. The Water spirit Clan had arrived first; the Bird Clan had arrived; the Bear Clan had arrived; the whole group of relatives gathered together, and they made a lodge. They made a great lodge. They finished the lodge and they said -- to those who were first to arrive, the Water spirit Clan -- they were addressed, "Chief among our kin, how will we proceed? Try to light a fire!" "Hoho, hoho, hagagasgejâ, I cannot do it. I am unable. One among us will do it." They were told that he could not do it. They said, "The one who could start the fire, that one would become chief." Thus they said. They tried to do it. The Thunderbird Clan of the Bird Clan, they could do it. They said that they could start the fire, and so they are the chief. They became glad and the relatives distributed the fire around. And everyone placed the fire it is said. Thus it was at the Creation Council. Everything they were to create, they got done. They were to (ritually) serve the village. The Thunderbird Clan, it was put in charge of the village. They made for him a lodge, they put him in charge, and they obeyed whatever he would say. They said of him, "By this means we got here," they would say to him, and thus they would obey their chief and [this is why] they said it. When they were to eat, whatever food they brought back, they would look for it themselves. They say that they began to take the food back with them, and the Bear Clan made a rule for themselves: it would make for itself a feast as an offering. For him they give just one kettle, it is a shallow kettle, they say. retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 5 - Winnebago Version 5. After he created all other things, Earth maker created a man and woman in the south, and he appointed them to be in charge of part of the Day (that is, Life). To the man, he gave charge of all the creatures upon the earth and in the sky. This man came north from below, and as he came forth a great host of creatures followed after him. The other clans had already gathered at the place of rendezvous, and when they saw them come, they said, "Make room! Our Soldiers have arrived." Then the Soldier spoke to them and said, "What Earth maker created me for, I am here to do. I will protect and make sacred all the cleared land upon which your village stands; and if you call upon your Soldiers to combat sickness, you shall be made well." For four days the weather was good and no wind blew from any direction. In such wise was the Soldier in charge of things and circling above him were birds of prey sharp in their talons. After four days the clans left for their homes. To this day the Bear is still in command of the people retold by Richard L. Dieterle Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 4 - Winnebago Version 4. In the beginning there were no humans since Earth maker had created only animals. In a great council held with all the animals, Earth maker announced that some of them would be chosen to become human. It was decided that one animal of each of twelve kinds was to be chosen along with his wife. When it came time to name the Soldier, he picked the youngest of the bears. This bear's oldest brother has black hair, the second oldest is dark red, and the third of the brothers has blue (tco) hair. Each was a chief in his spirit village. Then, on the appointed day, the youngest bear and his wife emerged out of the earth to the north of Green Bay. It was a perfect day. As they went to the place of rendezvous, they heard them say in the distance, "Here come the Soldiers!" With each step they made footprints of luminescent blue like Daylight itself. Thus they have a name, Hâbamanina, "He Who Walks with the Day." As they walked, those who followed him became hungry, so he told them that they could hunt. Now he sent those hunters ahead so that they might have just the right food waiting for them when they camped. That night they made offerings of this food along with red feathers and tobacco for the three brothers that he left behind. He did this because they asked to be remembered of him. When they started again the next day they saw tracks on the ground, and said, "Our friends must have come by." When their friends saw the tracks of the Soldiers, they said the same thing. The Soldiers arrived at last at a great lodge where they met the other chosen animals. They wished to start a fire, but none of them save the Thunder Clan could make one, so that clan was made chief. They called upon the Water spirits to be chief of the lower division; of the third division, the Soldiers were to be chiefs. They were in charge of discipline. This is the origin of the Bear Clan, who are Soldiers. retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 3 - Winnebago Version 3. Ten brothers left their parents and walked across the ocean, headed for the great clan meeting at Red Banks. As they approached the shore, four waves were formed and out of each wave a raven (kaghi) flew up. When the ravens landed on the shore, suddenly they each became a bear. Those four, because they had changed themselves twice, were the most powerful. As they walked along they saw the tracks of the Wolf clansmen, so they said, "Our friends have gone by." When they went into the assembly lodge, they sat opposite the Wolf people. This is why the Wolf and Bear Clans bury each other. Bear people should paint their faces with red and black pigments. The charcoal should be from the basswood tree. They should paint the women with red on their cheeks and place a black mark in the center of each cheek. retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth ver 2 - Winnebago Version 2. There were four spirit bears the youngest of whom came walking across the ocean. When he got near the shore he suddenly turned into a raven and flew onto the littoral. Because he became a raven, the Bear Clan now has the name Kakijigaga, (kaghi- "raven"). Some say that it was in the form of foam that he came to shore and that is why the Bear clansmen have so much life. Then he changed back, and because he changed twice he is one of the greatest of the Bear people. When he walked on the shore at Red Banks he first saw a Wolf clansman and they went together to a lodge each of whose four doors opened onto one of the cardinal points. When they entered the lodge they sat opposite one another. This is why they are friends and call each other, "my opposite." retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear and Three Hunters - Ojibwa / Musquakie Big Dipper The bowl stars of the Dipper form a bear. The stars of the handle are hunters. The tiny star Alcor is a small dog named "Hold Tight." In autumn when the Dipper is low to the horizon the blood from the arrow wounds drips on the trees and turns them red and brown. http://www.wwu.edu/depts/skywise/legends.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear And The Fawns[ver.2] - Miwok "Sister-in-law, let us get clover. I like clover," Bear said to Deer. Then Deer replied, "Yes, we will eat clover." Bear said, "We will leave these girls (Fawns) at home. They always follow you." She told the Fawns, "We go to eat clover. Clover is high enough to eat now, I think. You girls stay at home until we return." Bear said to her sister-in-law, "Let's go. We will be back tonight." Then they went below to eat clover. After they had gone below, Bear said, "Let's sit down and rest." Then she continued, "Examine my head, examine my head. I must have lice on my head." Deer replied, "Yes, yes, come here and I will look for lice." Then she found lice on Bear's head. She found large frogs on Bear's head. When she found the frogs, she picked them off and threw them away. Bear asked her, "What is it that you throw away? Are you throwing away my lice?" Deer replied, "No, you hear the leaves dropping." Bear said, "Take them all out. I have many lice." Then Deer removed them all, Bear asked, "What are you throwing away?" Deer replied, "I throw away nothing. You hear pine cones dropping from the tree." Bear said, "I think that you throw away my lice." Deer retorted, "No, those are pine cones dropping from the trees." "Remove them all, then," said Bear; "remove them all. My head feels light, since you have finished picking the lice from it." Deer threw away the frogs, threw away large frogs. Bear said to Deer, "Let me examine your head." Deer said, "All right.'' Bear examined Deer's head and said, "There are many." Deer's lice were wood-ticks and Bear proceeded to take them from Deer's head. Then Bear said, "There are many. I do not think I can get them all by picking. You have many. Let me chew these lice and your many lice. That is the only way I can remove them. You have many lice. I do not think that I have removed them all. There are many. Stoop and I will chew your hair. Do not be afraid. Stoop and let me try." Then Deer stooped. She thought Bear's intentions were good. Bear examined her hair for awhile, and then chewed. Instead of chewing Deer's hair, Bear bit her neck, killing her. Bear ate all of Deer, except the liver, which she took home. She placed the liver in a basket and put clover on top of it. Then she went home. She proceeded homeward after sundown, carrying the clover in the basket with the liver in the bottom of the basket. Arriving at home, she told the Fawns to eat the clover. She said to them, "Your mother has not come yet; you know She is always slow. She always takes her time in coming home." Thus spoke Bear to the Fawns, when she arrived at home. The Fawns ate the clover. After they had eaten it, they saw the liver in the bottom of the basket. The younger one found it. She told the older one, "Our aunt killed our mother. That is her liver." The older Fawn said to her younger sister, "Our aunt took her down there and killed her. We had better watch, or she will kill us, too." They continued to eat the clover after finding the liver. Then the younger one said, ''What shall we do? I fear she will kill us, if we stay here. We had better go to our grandfather. Get ready all of our mother's awls. Get all of the baskets. Get ready and then we will go. We will go before our aunt kills us. She killed our mother. I think it is best for us to go. "Do not forget to take the awls," said the older Fawn, for she was afraid of being overtaken by Bear. The Fawns started with the baskets and awls, leaving one basket behind. Their aunt, Bear, was not at home when they left. When she returned, she looked about, but saw no Fawns. Then Bear discovered their tracks and set out to follow them. After she had tracked them a short distance, the basket, left at home, whistled. Bear ran back to see if the Fawns had returned. In the meantime the Fawns proceeded on their journey, throwing awls and baskets in different directions. Again, Bear started from the house. As she proceeded the awls whistled. Bear, thinking that the Fawns were whistling, left the trail in search of them. The Fawns said, "We go to our grandfather." As Bear followed them along the trail, the baskets and awls whistled and delayed her. Whenever Bear heard the whistles, she became angry and ran in the direction from which the sound proceeded. She of course saw nothing and returned to the trail. She heard a whistle in the direction of the stream. She ran toward it, but when she arrived there, saw nothing. When she did not find the girls she became angry. She said, "Those girls are making fun of me." Then she shouted, "Where are you, girls? Why don't you meet me?" The awls only whistled in response and Bear ran toward the sound. Then she became, still angrier and said to herself, "If I capture you girls, I will eat you. If I find you girls, I will eat you." Bear continued to track the Fawns. She found the trail easily and saw their tracks upon it. She said, "I have found the marks that will lead me to them." She followed the marks upon the trail. "If I catch them, I shall eat them." She heard more whistling and that enraged her. Then she jumped on to a tree and bit a limb in two. It made her furious to hear the whistling. She said to herself, "If I ever catch those girls, I shall eat them." The baskets continued to whistle on both sides of the trail; making her very angry, and retarding her progress. The Fawns had many baskets. They followed the long trail until they arrived at a river. Bear was far behind. On the opposite side of the river they saw their grandfather, Daddy Longlegs. They told him that Bear had eaten their mother and that they wanted to cross the river in order to escape from her. Their grandfather extended his leg across the river so that they might walk across on it. Then they crossed on their grandfather's leg. In the meantime Bear continued to track them. She still followed false leads because of the whistling of the baskets and awls. The following of false leads delayed her. The Fawns said to their grandfather, Daddy Longlegs, "Let her cross the river. She follows us." Bear was still coming along the trail. The baskets, the soap-root brushes, and the awls continued to whistle, causing her delay. The Fawns had many baskets, soap-root brushes, and awls. After the Fawns had crossed the river, Bear arrived at the bank. She asked Daddy Longlegs, "Did the girls come by this place?" He replied, "Yes." Then Bear told Daddy Longlegs, "The, girls ran away from me." Daddy Longlegs asked, "Where is their mother?" Bear replied, "Their mother is sick. That is why she did not come, and that is why I seek the girls. She told me to bring them back." Bear then asked Daddy Longlegs to put his leg across the river, so that she might cross. He said, "All right," and stretched his leg across the river. Then Bear walked on Daddy Longlegs' leg. When she reached the middle, Daddy Longlegs gave a sudden spring and throw her into the air. She fell into the river, and had to swim to the opposite shore. She found again the track of the Fawns. Wherever the track was plain she ran rapidly to make up for the time lost. The numerous awls, which the Fawns had thrown to each side of the trail, whistled as before. "Hurry, sister, we near our grandfather's (Lizard's) house," said the older Fawn to the younger. Bear became exceedingly angry and shouted in her rage. "Hurry, she comes; hurry, sister, she comes. We would not like to have her catch us before we reached our grandfather's," said the older Fawn. Then the Fawns threw awls and baskets to each side of the trail anew. As they approached their grandfather's house, Bear gained upon them. As Bear saw them nearing their grandfather's she, shouted again in her anger. The Fawns at last arrived at their grandfather's assembly house grandfather told the Fawns, and asked him to open the door. The "My door is on the north side of the house." The Fawns ran to the north side, but found no door. Then they called again, ''Hurry, grandfather, open the door." He said, "My door is on the east side of the house." Then they ran to the east side, but found no door, Then they ran around the house. They found no door. They called again to their grandfather. He said, "My door is at the top of the house. Come in through the top." The Fawns climbed to the top of the house and entered through the smoke hole. Their grandfather asked why they had come to see him. The Fawns told him, "Bear killed our mother." The grandfather asked, "Where is Bear?" The Fawns said, "Bear took our mother down to the clover. She ate mother there. Then she returned to the house and told us to eat the clover which she brought. While we were eating the clover from the basket, we found the liver of our mother in the bottom under the clover, found our mother's liver at the bottom of the basket. The clover was on top of it.'' Thus spoke the Fawns to their grandfather. He asked them again, "Where is Bear?" The Fawns replied, "She follows us. She comes. Yes, she comes." Then Lizard, their grandfather, threw two large white stones into the fire. The Fawns sat by and watched him while he heated the two white stones. While he heated the stones, Bear came. She had followed the tracks of the Fawns to their grandfather's assembly house. Bear said to herself, "I think they went to their grandfather's." Meanwhile Lizard heated the white stones. After looking around the assembly house, Bear called to Lizard, "Did the Fawns come here?" Lizard said, "Yes. Why?" "Well, I wish to take them home," said Bear. Lizard asked. "Why do you wish to take them home?" Then Bear replied, "I wish to take them home to their mother. Where is your door?" Lizard told her that the door was on the north side of the assembly house. She ran to the north side, but found no door. She called again, "Where is the door?" "It is on the west side of my assembly house," said Lizard. Bear was very angry, but she ran to the west side of the house. She found no door there, so she asked again. Lizard said, "It is on the east side of my assembly house." Again she found no door, and she became exceedingly angry and asked him crossly, "Where is the door?" Lizard replied, "Run around the assembly house and you will find it." She ran around the house four times, but to no avail. In more of a rage than ever, she asked Lizard, "Where is your door?" Then Lizard told her that it was at the top of the assembly house. Bear climbed to the top and found the opening. Upon finding the opening, she shouted and said, "I shall eat those girls." Lizard only laughed. Bear asked how she should enter. Lizard said, "Shut your eyes fight and open your mouth wide, then you enter the quicker." Bear shut her eyes tight and shoved her head through the smoke hole with her mouth wide open. Lizard called to her, "Wider." Then Lizard threw those two white stones, which he had heated, and threw one of them into her mouth. It rolled into her stomach. He threw the second one. It remained in her month. Bear rolled from the top of the assembly house dead. Lizard told his granddaughters, "She is dead." Then Lizard went outside and skinned Bear. After skinning, her, he dressed the hide well. He cut it into two pieces, making one small piece and one large piece. He gave the large hide to the older Fawn and the small hide to the younger. He said to them, "Take care of those hides." Then he told the older Fawn to run and discover what sort of a sound the hide made when she ran. The older Fawn ran and the sound was very loud. Then Lizard told the younger Fawn to run. Her hide made a fairly loud sound, but not so loud as that of the older Faun. Old Lizard laughed, saying, "The younger one is stronger than the older." Then he told them to run together. He pointed to a large tree and told them to try their strength against the tree. The older one tried first. She ran against it, splintering it a little. Then the younger girl ran against the tree at its thickest part. She smashed it to pieces. Lizard laughed again and said, "You are stronger than your sister." Then he told both to run together. They ran about and kicked the tree all day long. Lizard returned home and, upon arriving there, said, "The girls are all right. I think I had better send them above." The Fawns said to Lizard, "We are going home." Lizard asked them not to go. He said, ''I shall get you both a good place. I am going to send you girls above." Then the girls went up. They ran around above and Lizard heard them running. He called them Thunders. He said, "I think it is better for them to stay there. They will be better off there." Lizard closed the door of his assembly house. Rain began to fall. The girls ran around on the top, and rain and hail fell. Abstract Bear with the Fauns. Bear invites her sister-in-law, Deer, to gather clover. They louse each other. Bear kills Deer by biting her neck, eats her, and takes home the liver in a basket of clover, which she gives to Deer's two daughters. The Fawns recognize the liver and decide to escape. They take with them their mother's baskets, awls, and brushes, which they throw off the trail as they flee. As Bear pursues, these objects whistle and decoy her from the trail. The Fawns cross a river on the stretched leg of their grandfather, Daddy Longlegs. When Bear crosses, he withdraws his leg and she falls in the river. The Fawns reach the assembly house of Lizard, another grandfather, who shelters them and heats two white stones. On Bear's arrival she is told to enter through the smoke hole with her mouth open and eyes closed. Lizard then throws the hot stones down her throat. After her death, he dresses her hide and cuts it. The larger piece he gives to the older Fawn, the smaller piece to the younger. He tells them to run and discover the sound they make. The smaller hide makes the louder noise. When they run against a tree, the younger Fawn shatters it more completely. Lizard send the Fawns above and they become Thunders. Miwok Myths, Edward Winslow Gifford, University Of California Publications In American Archaeology And Ethnology, Vol. 12, No. 8, pp. 283-338,May 11, 1917, and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth - Winnebago The Bear Clan. The Bear Clan (Hundj Hik'ik'áradjera) is a large clan of the Lower or Earth Moiety, and in contemporary Wisconsin, it is now the largest clan. The Bear Clan had to be consulted on all matters pertaining to the earth (such as land transfers), just as the Water spirit Clan was in charge of matters pertaining to water, and the Thunderbird Clan to matters aerial. Hence the name Maînukonuga. Foster observed in his acquaintance with the Hotcâgara in 1850-51 that [The] arrogance of the Thunders, however, is retorted back upon them whenever it comes to any dispute as to the disposal or occupancy of land; as the making of treaties to sell land, or even the making choice of camping grounds; when the Earth Totem, the head of which is the Bear Family, will give those of the Thunder Family to understand, that they must stand back and concede to the former the first place and consideration. ... In making treaties the Thunders are the speakers, etc. and are the chief warriors and peace makers; but must consult in treaties for the sale of land with the Bear or Quadruped Family, and the Water Family. After the Thunderbird Clan, the Bear Clan was the most important, its prominence owing mainly to its function: members of this clan being called manâpe, conventionally translated as "soldiers," although their function was rather more like that of police officers. Their role was to execute the commands of the Thunderbird Chief, to ensure proper discipline within the tribe, and to control prisoners taken in war. Only when the Bear Clan chief placed a man on duty, did he assume the clan's special police powers. Inasmuch as his word was law, a soldier was expected to maintain a serious demeanor whenever he exercised authority. His basic duty was to patrol the village and prevent crimes and other acts of disorder. When on duty, the manâpe would carry the namaxinixini, the special scepter of the soldier's office. He would do rounds of the village, singing as he went. Whenever he approached, everyone would fall silent. Failure to comply with a soldier's command would result in immediate punishment, which would often take the form of whipping. If, however, the whipping were too severe, then the soldier who performed it would himself be whipped. The Bear Clan would also regulate the tribal hunt. They made rules respecting, among other things, when shooting might take place, and the order in which animals might be butchered. Those who disregarded these rules had their bow and arrows confiscated. They would be returned only if violator consented to his punishment. Any repetition of such an offense would result in a Bear clansman breaking his bow and arrow in two. Bear clansmen are often called upon to be guards or sergeants-at-arms. They not only guarded the village as a whole, but also supplied guards for trials and councils. At murder trials in particular, it was the duty of Bear clansmen to guard not only the accused, but his lodge, in the event that one of his family might abet his escape. If a murderer was turned over directly to the Bear Clan, they would take him to a member of the victim's family who could then kill him. Otherwise, all capital sentences were carried out by the Bear Clan. If a criminal did not win clemency after the intercession of the Thunderbird Chief, he was remanded to the Bear Clan lodge for punishment. If something like a field of wild rice was found, or any other thing that should be shared out among everyone, the Bear Clan would supply soldiers to guard it. Anyone who tried to take advantage of the situation for selfish ends would be punished on the spot. Certain members of the Bear Clan also performed another function. When sickness spread sufficiently through a village, the Thunderbird Chief would be notified, who in turn would say to the chief in the Bear Clan, "My Soldier, I am offering you tobacco, for our people have been stricken with disease." Then certain clansmen, both male and female, were selected to perform a dance under their chief's direction. They went around the village four times, and if a dog crossed their path, they were required to kill it. After the fourth circuit, they reentered the village from where the sun rises. They would visit each sick person in turn, dancing the Soldiers' Dance and laying their hands upon them. When all this had been accomplished, they went to the village chief's lodge where members of his clan had prepared a feast for them. The next day, it was expected that those who fell sick will have been made well. During the Bear Clan Feast, which is held when the First Bear Moon becomes visible and again in the spring, the participants must eat everything left handed and in complete silence, not making a sound even while eating soup. When the feast begins, all fires are extinguished so that the rite is conducted in pitch darkness. No meat would be eaten, but only the produce of the earth. The feasters would also eat the favorite foods of the Chief of the Bear Spirits, which is maple sugar and blueberries. [more on this rite] The Bear Clan also had a special lodge in which prisoners might be kept and various insignia of office stored. When the Thunderbird Chief was located in the center of the village, the Bear Clan lodge stood directly opposite his. The Bear Clan had several artifacts emblematic of their special social function: their own style of war club, and hoke'eû, special crooks used in battle. When the clan was performing some duty as a whole, its chief would hold a scepter called a namaxinixini in his hand as a symbol of his authority. The hoke'eû and namaxinixini were stored in the Bear Clan lodge. There are four things that people ought not to do in any lodge belonging to a Bear clansman: 1. peep into the lodge, 2. say that it is a nice lodge, 3. sit in the doorway, or 4. make a deep sigh or snort (like a bear). Should anyone perform such an act in the clansman's lodge, the owner would be compelled to give the offender anything in the lodge that he requested. Four clan songs are known: Hotcâgara, on the road they are coming, Hotcâgara, on the road they are coming; Hotcâgara, on the road they are coming, Hotcâgara, on the road they are coming. Speaking Hotcâk, they are coming, Speaking Hotcâk, they are coming; Speaking Hotcâk, they are coming, Speaking Hotcâk, they are coming. Who can be behind? Who can be behind? Who can be behind? Who can be behind? Who can be above? Who can be above? Who can be above? Who can be above? When clansmen assemble to be assigned their duties as soldiers they will also sing these songs. Members of the Bear Clan have names peculiar to their clan. Unless otherwise indicated (see footnote at the end of the list), they are taken from a wordlist of the Reverend James Owen Dorsey . ánâtcûxédega Big Armful (as a bear hugging a tree as to climb it) áwasárega Shut In (as a bear in the winter den) Cagep'ahíga Sharp Claws Cîsasak'a Coarse Grained Fat Cûkdjâksepga Black Wolf Giseweminâk'a Sits Quiet Gûziriga Created One Hagedjaminâka, Akétcamînâka Sitting Opposite Hahi-atciwîga Dwelling on a Hillside Hak'iridjewîga Comes Back Hak'irutcewîga Cross Each Other Hazhoniwîga Hunts for Berries Hâheoratcewîga Travels by Night Hâhewîga Night Woman Hâbenîka Little Day Hâbirukonuga In Charge of the Day Hâbominâga Sits in the Day Hâp'emaniga Walks with the Strength of Day Hâpmaniga Day Walker Himaniwarutcga Eats While He Walks Hiniguhega Returning Little One Hinûkatcasképîwîga Woman who is Plasant to Look At Hinûk'hadjariga He who Saw a Woman Hinûkinek'iminâka Woman Sitting Alone Hinûkdjópga Four Women Hodihuga Comes Climbing a Tree Hok'awasmaniwîga Walks in Darkness Hok'awasminâk'a, Okáwasminâka Sits in Darkness Hok'iwaigûwîga She who Retraces Her Steps Hokorohiga Rattle [or Sound Made by Dropping Something] Hotcâgitega Speaks Hotcâk Hudjopga Four Legs Hûdj-huréga Black Bear Coming Hûdjga Bear Hûdjxédega, Huntcxátega Big Bear Hûdjxonúga, Hûdjxunúga Little Bear Hûgatcak'íriga Came Back to See the Children Hûgitega Prophet Hûkorohiga The Chief's Flesh Hûk'uniga He who is Made Chief Hûtcorohîga Chief's Flesh Hûtcskaga White Bear Inék'inâjîga Stands Alone Inék'iminâka Sits Alone Iniwâkcika Stone Man Kaghiga Crow [clan uncertain] Kaghinîka Little Crow [clan uncertain] Kaghiskaga White Crow Kakijagaga (Again a?) Crow (< Kaghi-jige-ga?) Kiséweminêka Still Sitting (as a bear hibernating) Maînukonuga In Charge of Land Manâp'ega Soldier (D, L) Manâp'e-hûk'a Soldier Chief (R) Manâp'exedega (?) Big Soldier (H) Manâp'éwîga Soldier Woman (F) Mâbezirehíga, Mâp'ezirehiga Throws up Yellow Earth (F, D, L) Mâcgodaníga Three Notches (F, D) Mâguwîga Earth Coming Woman (R) Mániwarútcga Eats While He Walks (F, D) Mâk'áxga Dirt (F, D) Mâkskaga White Breast (L) Mâkskaniginîka Little White Breast (L) [uncertain] Mâman'wîga Walks on the Earth (R) Mânâhâpewîga She who Throws Out Dirt (F, D) Mânok'ipiwîga She for whom the Land is Large Enough (F, D) Mânusâk'-himinâk'a Sits as the Earth Alone (R) Mârotcâwîga Straight Earth Woman Mâsorekéga Land Cut in Strips (F, D) Mâtcgúnacécka Foot that Breaks the Bow (F) Mâtco-icdjajiripga Grizzly with Striped Eyes Mâtcóga Grizzly (F, D) Mâtcosútcga Red Grizzly (F) Mâwaksuntcga Shakes the Earth with His Weight Mâwáruga Muddy (L) Mâzanâpîga Iron Necklace Mâzasâwîga, Mâzesâwîga Whitish Metal Woman (F, D) Mâzawîga, Mâzewîga Metal (or Iron) Woman (F, D) Mâzitciga Iron Lodge Monîga Hunts around the Earth (R) Moradjawîga, Morutcâwîga She who Travels the Earth (R) (two names on Radin's list) Móradjega (R, F) Travels the Earth (L) Mótciwîga Earth Dwelling Woman (F, D) Nâcgadjewîga She who Plays in a Tree Nâdjudjewîga Red Hair (R) [see below] Nânetcûsepwîga Black Root Nânuzók'iwîga She who Bends the Tree by Pulling (F, D) Nâsânehíga He who Makes a Tree Whitish by Scratching off the Bark (F, D) Nâtcgepîga, Nâtckepîga Good Heart (F, D, L) Nâtcgetcéxiwîga She whose Heart is Difficult (to Get At) (F, D) Nâtcújiwîga Yellowish Red Hair [see above] (F, D) Nî-anâjîga Stands on the Water Noruxóga Tree Scraper (F, D) Noxtcuxiga Breaks up a Tree into Small Pieces Piksíka (Black Oak) Acorn (F) Ragûnînéga Coveted (F, D) Reziwakâtcâk'a Holy Tongue (F, D) (the tongue is the choicest meat at a sacred feast) Rohâminâk'a Many Sitting (F, D) Septcoga Real [Blue] Black (R) Si-ásga Foot Good to the Taste (F, D) Tci-omâtciga She who Lives in the Earth Permanently Tciónazîga Stand in the House Tcíwojúga Fills the Lodge (F, D) Tconâke-hûk'a First Chief (R) Tcoraminâk'a Sits Blue (R) Tcuga Ladle Tcugiga Spoon (F, D) Tcugáwîga Ladle Woman (F) (refers to a bear licking its paw) Wajiga Yellowish Red Wak'izanâp'îga He who has a White Spot under His Throat Wamaniga Walks on the Snow Wamanuk'ega Habitual Thief Wamâksgaga White Breast Wamâksgawîga White Breast Woman (F) Wánapurúka Tossing up Snow (F) Wâkanâsewîga Pens up a Male (F, D) Wâk'hok'isak'a Semi-Human Wapanaminâga Sitting in a Thicket (L) Wâkrútcka - Man Eater (F) Wasâhimaniga -Walks on Melting Snow Wasemak'âga - Vermillion or Medicine Paint Watcoginiwîga - Goes Ahead of Them (common to all clans) (R) Wazíka - Yellowish Nose (F) Wo-ixdjahiriga, -Wóxtcahíriga Laughing (at His Antics) (F, D) Wohîkcahirega - He at whom They Laugh Some have said that the Bear and Deer Clans are friends and bury one another's dead. It has even been asserted that the Deer clansmen act as servants in official Bear Clan functions. Nevertheless, the Bear and Wolf Clans have the strongest friendship relations in the tribe, even to the extent, according to some, that they will avenge one another's clansmen. Historically, it is typically the Wolf Clan that buries members of the Bear Clan. When a Bear clansman dies, he is buried with a miniature Bear Clan war bundle, and sometimes with a bow and arrows in hand. Sacramental tobacco is also placed with the body. The facial markings put upon the dead person were designed to make them look ursine and consisted of one charcoal line across the forehead with a red line beneath it. The entire chin was painted red, which was said to be a smile, since Bear clansmen greet death with joy inasmuch as they will soon be reunited with their kinsmen in Spirit land. This is why Bear clansmen should never mourn for their dead. Retold by Richard L. Dieterle http://hotcakencyclopedia.com/ho.BearClanOriginMyth.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Bear Clan Origin Myth - Winnebago The Bear Clan. The Bear Clan (Hundj Hik'ik'áradjera) is a large clan of the Lower or Earth Moiety, and in contemporary Wisconsin, it is now the largest clan. The Bear Clan had to be consulted on all matters pertaining to the earth (such as land transfers), just as the Water spirit Clan was in charge of matters pertaining to water, and the Thunderbird Clan to matters aerial. Hence the name Maînukonuga. Foster observed in his acquaintance with the Hotcâgara in 1850-51 that [The] arrogance of the Thunders, however, is retorted back upon them whenever it comes to any dispute as to the disposal or occupancy of land; as the making of treaties to sell land, or even the making choice of camping grounds; when the Earth Totem, the head of which is the Bear Family, will give those of the Thunder Family to understand, that they must stand back and concede to the former the first place and consideration. ... In making treaties the Thunders are the speakers, etc. and are the chief warriors and peace makers; but must consult in treaties for the sale of land with the Bear or Quadruped Family, and the Water Family. After the Thunderbird Clan, the Bear Clan was the most important, its prominence owing mainly to its function: members of this clan being called manâpe, conventionally translated as "soldiers," although their function was rather more like that of police officers. Their role was to execute the commands of the Thunderbird Chief, to ensure proper discipline within the tribe, and to control prisoners taken in war. Only when the Bear Clan chief placed a man on duty, did he assume the clan's special police powers. Inasmuch as his word was law, a soldier was expected to maintain a serious demeanor whenever he exercised authority. His basic duty was to patrol the village and prevent crimes and other acts of disorder. When on duty, the manâpe would carry the namaxinixini, the special scepter of the soldier's office. He would do rounds of the village, singing as he went. Whenever he approached, everyone would fall silent. Failure to comply with a soldier's command would result in immediate punishment, which would often take the form of whipping. If, however, the whipping were too severe, then the soldier who performed it would himself be whipped. The Bear Clan would also regulate the tribal hunt. They made rules respecting, among other things, when shooting might take place, and the order in which animals might be butchered. Those who disregarded these rules had their bow and arrows confiscated. They would be returned only if violator consented to his punishment. Any repetition of such an offense would result in a Bear clansman breaking his bow and arrow in two. Bear clansmen are often called upon to be guards or sergeants-at-arms. They not only guarded the village as a whole, but also supplied guards for trials and councils. At murder trials in particular, it was the duty of Bear clansmen to guard not only the accused, but his lodge, in the event that one of his family might abet his escape. If a murderer was turned over directly to the Bear Clan, they would take him to a member of the victim's family who could then kill him. Otherwise, all capital sentences were carried out by the Bear Clan. If a criminal did not win clemency after the intercession of the Thunderbird Chief, he was remanded to the Bear Clan lodge for punishment. If something like a field of wild rice was found, or any other thing that should be shared out among everyone, the Bear Clan would supply soldiers to guard it. Anyone who tried to take advantage of the situation for selfish ends would be punished on the spot. Certain members of the Bear Clan also performed another function. When sickness spread sufficiently through a village, the Thunderbird Chief would be notified, who in turn would say to the chief in the Bear Clan, "My Soldier, I am offering you tobacco, for our people have been stricken with disease." Then certain clansmen, both male and female, were selected to perform a dance under their chief's direction. They went around the village four times, and if a dog crossed their path, they were required to kill it. After the fourth circuit, they reentered the village from where the sun rises. They would visit each sick person in turn, dancing the Soldiers' Dance and laying their hands upon them. When all this had been accomplished, they went to the village chief's lodge where members of his clan had prepared a feast for them. The next day, it was expected that those who fell sick will have been made well. During the Bear Clan Feast, which is held when the First Bear Moon becomes visible and again in the spring, the participants must eat everything left handed and in complete silence, not making a sound even while eating soup. When the feast begins, all fires are extinguished so that the rite is conducted in pitch darkness. No meat would be eaten, but only the produce of the earth. The feasters would also eat the favorite foods of the Chief of the Bear Spirits, which is maple sugar and blueberries. [more on this rite] The Bear Clan also had a special lodge in which prisoners might be kept and various insignia of office stored. When the Thunderbird Chief was located in the center of the village, the Bear Clan lodge stood directly opposite his. The Bear Clan had several artifacts emblematic of their special social function: their own style of war club, and hoke'eû, special crooks used in battle. When the clan was performing some duty as a whole, its chief would hold a scepter called a namaxinixini in his hand as a symbol of his authority. The hoke'eû and namaxinixini were stored in the Bear Clan lodge. There are four things that people ought not to do in any lodge belonging to a Bear clansman: 1. peep into the lodge, 2. say that it is a nice lodge, 3. sit in the doorway, or 4. make a deep sigh or snort (like a bear). Should anyone perform such an act in the clansman's lodge, the owner would be compelled to give the offender anything in the lodge that he requested. Four clan songs are known: Hotcâgara, on the road they are coming, Hotcâgara, on the road they are coming; Hotcâgara, on the road they are coming, Hotcâgara, on the road they are coming. Speaking Hotcâk, they are coming, Speaking Hotcâk, they are coming; Speaking Hotcâk, they are coming, Speaking Hotcâk, they are coming. Who can be behind? Who can be behind? Who can be behind? Who can be behind? Who can be above? Who can be above? Who can be above? Who can be above? When clansmen assemble to be assigned their duties as soldiers they will also sing these songs. Members of the Bear Clan have names peculiar to their clan. Unless otherwise indicated (see footnote at the end of the list), they are taken from a wordlist of the Reverend James Owen Dorsey . ánâtcûxédega Big Armful (as a bear hugging a tree as to climb it) áwasárega Shut In (as a bear in the winter den) Cagep'ahíga Sharp Claws Cîsasak'a Coarse Grained Fat Cûkdjâksepga Black Wolf Giseweminâk'a Sits Quiet Gûziriga Created One Hagedjaminâka, Akétcamînâka Sitting Opposite Hahi-atciwîga Dwelling on a Hillside Hak'iridjewîga Comes Back Hak'irutcewîga Cross Each Other Hazhoniwîga Hunts for Berries Hâheoratcewîga Travels by Night Hâhewîga Night Woman Hâbenîka Little Day Hâbirukonuga In Charge of the Day Hâbominâga Sits in the Day Hâp'emaniga Walks with the Strength of Day Hâpmaniga Day Walker Himaniwarutcga Eats While He Walks Hiniguhega Returning Little One Hinûkatcasképîwîga Woman who is Plasant to Look At Hinûk'hadjariga He who Saw a Woman Hinûkinek'iminâka Woman Sitting Alone Hinûkdjópga Four Women Hodihuga Comes Climbing a Tree Hok'awasmaniwîga Walks in Darkness Hok'awasminâk'a, Okáwasminâka Sits in Darkness Hok'iwaigûwîga She who Retraces Her Steps Hokorohiga Rattle [or Sound Made by Dropping Something] Hotcâgitega Speaks Hotcâk Hudjopga Four Legs Hûdj-huréga Black Bear Coming Hûdjga Bear Hûdjxédega, Huntcxátega Big Bear Hûdjxonúga, Hûdjxunúga Little Bear Hûgatcak'íriga Came Back to See the Children Hûgitega Prophet Hûkorohiga The Chief's Flesh Hûk'uniga He who is Made Chief Hûtcorohîga Chief's Flesh Hûtcskaga White Bear Inék'inâjîga Stands Alone Inék'iminâka Sits Alone Iniwâkcika Stone Man Kaghiga Crow [clan uncertain] Kaghinîka Little Crow [clan uncertain] Kaghiskaga White Crow Kakijagaga (Again a?) Crow (< Kaghi-jige-ga?) Kiséweminêka Still Sitting (as a bear hibernating) Maînukonuga In Charge of Land Manâp'ega Soldier (D, L) Manâp'e-hûk'a Soldier Chief (R) Manâp'exedega (?) Big Soldier (H) Manâp'éwîga Soldier Woman (F) Mâbezirehíga, Mâp'ezirehiga Throws up Yellow Earth (F, D, L) Mâcgodaníga Three Notches (F, D) Mâguwîga Earth Coming Woman (R) Mániwarútcga Eats While He Walks (F, D) Mâk'áxga Dirt (F, D) Mâkskaga White Breast (L) Mâkskaniginîka Little White Breast (L) [uncertain] Mâman'wîga Walks on the Earth (R) Mânâhâpewîga She who Throws Out Dirt (F, D) Mânok'ipiwîga She for whom the Land is Large Enough (F, D) Mânusâk'-himinâk'a Sits as the Earth Alone (R) Mârotcâwîga Straight Earth Woman Mâsorekéga Land Cut in Strips (F, D) Mâtcgúnacécka Foot that Breaks the Bow (F) Mâtco-icdjajiripga Grizzly with Striped Eyes Mâtcóga Grizzly (F, D) Mâtcosútcga Red Grizzly (F) Mâwaksuntcga Shakes the Earth with His Weight Mâwáruga Muddy (L) Mâzanâpîga Iron Necklace Mâzasâwîga, Mâzesâwîga Whitish Metal Woman (F, D) Mâzawîga, Mâzewîga Metal (or Iron) Woman (F, D) Mâzitciga Iron Lodge Monîga Hunts around the Earth (R) Moradjawîga, Morutcâwîga She who Travels the Earth (R) (two names on Radin's list) Móradjega (R, F) Travels the Earth (L) Mótciwîga Earth Dwelling Woman (F, D) Nâcgadjewîga She who Plays in a Tree Nâdjudjewîga Red Hair (R) [see below] Nânetcûsepwîga Black Root Nânuzók'iwîga She who Bends the Tree by Pulling (F, D) Nâsânehíga He who Makes a Tree Whitish by Scratching off the Bark (F, D) Nâtcgepîga, Nâtckepîga Good Heart (F, D, L) Nâtcgetcéxiwîga She whose Heart is Difficult (to Get At) (F, D) Nâtcújiwîga Yellowish Red Hair [see above] (F, D) Nî-anâjîga Stands on the Water Noruxóga Tree Scraper (F, D) Noxtcuxiga Breaks up a Tree into Small Pieces Piksíka (Black Oak) Acorn (F) Ragûnînéga Coveted (F, D) Reziwakâtcâk'a Holy Tongue (F, D) (the tongue is the choicest meat at a sacred feast) Rohâminâk'a Many Sitting (F, D) Septcoga Real [Blue] Black (R) Si-ásga Foot Good to the Taste (F, D) Tci-omâtciga She who Lives in the Earth Permanently Tciónazîga Stand in the House Tcíwojúga Fills the Lodge (F, D) Tconâke-hûk'a First Chief (R) Tcoraminâk'a Sits Blue (R) Tcuga Ladle Tcugiga Spoon (F, D) Tcugáwîga Ladle Woman (F) (refers to a bear licking its paw) Wajiga Yellowish Red Wak'izanâp'îga He who has a White Spot under His Throat Wamaniga Walks on the Snow Wamanuk'ega Habitual Thief Wamâksgaga White Breast Wamâksgawîga White Breast Woman (F) Wánapurúka Tossing up Snow (F) Wâkanâsewîga Pens up a Male (F, D) Wâk'hok'isak'a Semi-Human Wapanaminâga Sitting in a Thicket (L) Wâkrútcka Man Eater (F) Wasâhimaniga Walks on Melting Snow Wasemak'âga Vermillion or Medicine Paint Watcoginiwîga Goes Ahead of Them (common to all clans) (R) Wazíka Yellowish Nose (F) Wo-ixdjahiriga, Wóxtcahíriga Laughing (at His Antics) (F, D) Wohîkcahirega He at whom They Laugh Some have said that the Bear and Deer Clans are friends and bury one another's dead. It has even been asserted that the Deer clansmen act as servants in official Bear Clan functions. Nevertheless, the Bear and Wolf Clans have the strongest friendship relations in the tribe, even to the extent, according to some, that they will avenge one another's clansmen. Historically, it is typically the Wolf Clan that buries members of the Bear Clan. When a Bear clansman dies, he is buried with a miniature Bear Clan war bundle, and sometimes with a bow and arrows in hand. Sacramental tobacco is also placed with the body. The facial markings put upon the dead person were designed to make them look ursine and consisted of one charcoal line across the forehead with a red line beneath it. The entire chin was painted red, which was said to be a smile, since Bear clansmen greet death with joy inasmuch as they will soon be reunited with their kinsmen in Spirit land. This is why Bear clansmen should never mourn for their dead. Retold by Richard L. Dieterle Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Hi Jim, It did not rain on Sunday when I was there. It had rained a few days prior to the weekend and the ground was still damp when they put up the Teepee's. It was very very nice. I did not get to stay for the concert but Bill Miller was going to be there and Joseph Firecrow, Randall Eating Bear, Dan Lavoie, Jan Seidan, The John Wyrick Band, and the band N8V. I wish I could've stayed to hear them and would have loved to meet Bill Miller. I will be looking forward to the next PowWow. Tonya ----- Original Message ----- From: "Jim - Indian Creek Trading" <[email protected]> To: <[email protected]> Sent: Tuesday, June 30, 2009 2:04 PM Subject: Re: [Cherokee Circle] Artists that sketched or painted Cherokee > Tonya - We sold at that powwow last year. Had really bad thunderstorms > overnite. How was it this year? I heard that Bill Miller would be giving a > concert there. > > Jim Landmesser -- Indian Creek Trading Post > 3165 Shiloh Road-SW, Corydon, IN 47112 > \/ URL= http://members.aye.net/~ictp E-mail= [email protected] > I /\ C Phone: 812-738-1258 Cell/voice mail 812-738-9370 > //\\ Am.Indian/Nat.Am Music, Books, Craft Supplies > <A HREF="http://members.aye.net/~ictp"> My Website</A> > > > ----- Original Message ----- > From: "Tonya" <[email protected]> > To: <[email protected]> > Sent: Saturday, June 27, 2009 12:32 PM > Subject: Re: [Cherokee Circle] Artists that sketched or painted Cherokee > > > > Hi, > > I just recently went to an Indian PowWow at the Woodland Zoo in > > Farmington, PA and I bought a small book by Edward S. Curtis who did > > portraits of unusual depth in both word and image, visual and spiritual > > portrayals of the community, individuality, and human nature of Native > > Americans. There are actual quotes of wisdom from some Native American > > Indians and lists the name that gives this quote. > > Tonya Luckey > > > > ----- Original Message ----- > > From: "Angie Trout" <[email protected]> > > To: <[email protected]> > > Sent: Saturday, June 27, 2009 7:10 PM > > Subject: [Cherokee Circle] Artists that sketched or painted Cherokee > > > > > > > Does anyone know of an artist that used to sketch/draw and / or paint > > Cherokee people ? > > > >From about the 1700-'s to the late 1800's ..... > > > Thanks ~ > > > > > > Angie Trout & the Labradors of Wetherwell > > > www.geocities.com/wetherwell > > > "Keep away from people who try to belittle your ambitions. Small people > > always do that, but the really great make you feel that you, too, can > become > > great." ~ Mark Twain > > > > > > > > > -- > > > I am using the free version of SPAMfighter. > > > We are a community of 6 million users fighting spam. > > > SPAMfighter has removed 10761 of my spam emails to date. > > > Get the free SPAMfighter here: http://www.spamfighter.com/len > > > > > > The Professional version does not have this message > > > ======*====== > > > List archives > > > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > > > ------------------------------- > > > To unsubscribe from the list, please send an email to > > [email protected] with the word 'unsubscribe' without the > quotes > > in the subject and the body of the message > > > > ======*====== > > List archives > > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > > ------------------------------- > > To unsubscribe from the list, please send an email to > [email protected] with the word 'unsubscribe' without the quotes > in the subject and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to [email protected] with the word 'unsubscribe' without the quotes in the subject and the body of the message

Tonya - We sold at that powwow last year. Had really bad thunderstorms overnite. How was it this year? I heard that Bill Miller would be giving a concert there. Jim Landmesser -- Indian Creek Trading Post 3165 Shiloh Road-SW, Corydon, IN 47112 \/ URL= http://members.aye.net/~ictp E-mail= [email protected] I /\ C Phone: 812-738-1258 Cell/voice mail 812-738-9370 //\\ Am.Indian/Nat.Am Music, Books, Craft Supplies <A HREF="http://members.aye.net/~ictp"> My Website</A> ----- Original Message ----- From: "Tonya" <[email protected]> To: <[email protected]> Sent: Saturday, June 27, 2009 12:32 PM Subject: Re: [Cherokee Circle] Artists that sketched or painted Cherokee > Hi, > I just recently went to an Indian PowWow at the Woodland Zoo in > Farmington, PA and I bought a small book by Edward S. Curtis who did > portraits of unusual depth in both word and image, visual and spiritual > portrayals of the community, individuality, and human nature of Native > Americans. There are actual quotes of wisdom from some Native American > Indians and lists the name that gives this quote. > Tonya Luckey > > ----- Original Message ----- > From: "Angie Trout" <[email protected]> > To: <[email protected]> > Sent: Saturday, June 27, 2009 7:10 PM > Subject: [Cherokee Circle] Artists that sketched or painted Cherokee > > > > Does anyone know of an artist that used to sketch/draw and / or paint > Cherokee people ? > > >From about the 1700-'s to the late 1800's ..... > > Thanks ~ > > > > Angie Trout & the Labradors of Wetherwell > > www.geocities.com/wetherwell > > "Keep away from people who try to belittle your ambitions. Small people > always do that, but the really great make you feel that you, too, can become > great." ~ Mark Twain > > > > > > -- > > I am using the free version of SPAMfighter. > > We are a community of 6 million users fighting spam. > > SPAMfighter has removed 10761 of my spam emails to date. > > Get the free SPAMfighter here: http://www.spamfighter.com/len > > > > The Professional version does not have this message > > ======*====== > > List archives > > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > > ------------------------------- > > To unsubscribe from the list, please send an email to > [email protected] with the word 'unsubscribe' without the quotes > in the subject and the body of the message > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to [email protected] with the word 'unsubscribe' without the quotes in the subject and the body of the message

Awesome TOnya ~ Thanks for the info~ ----- Original Message ----- From: "Tonya" <[email protected]> > Hi, > I just recently went to an Indian PowWow at the Woodland Zoo in > Farmington, PA and I bought a small book by Edward S. Curtis who did > portraits of unusual depth in both word and image, visual and spiritual > portrayals of the community, individuality, and human nature of Native > Americans. There are actual quotes of wisdom from some Native American > Indians and lists the name that gives this quote. -- I am using the free version of SPAMfighter. We are a community of 6 million users fighting spam. SPAMfighter has removed 10771 of my spam emails to date. Get the free SPAMfighter here: http://www.spamfighter.com/len The Professional version does not have this message