Albino Spirit animals by Gerald Musinsky Most all every Native American tribe had some manner of "spirit" belief regarding albino animals. The Albino was protected by most Native American customs. Within the Northeastern Woodlands, Leni Lenape, Susquehannock, Iroquois (Six Nations) etc. One primary principle: The Albino was not to be hunted or killed. This taboo carried various curses. According to Bear Two Arrows (Eastern Delaware), knowledgeable of owl medicine, the taboo and its various curses are known among more respectful contemporary hunters with or without Native American ancestry. He relates his own experience regarding an albino owl, and it's connection to owl spirit medicine. [Leni Lenape words for: white, Wapsu; owl, Gokhos.] If an albino squirrel were hunted and killed, the hunter would suffer loss of his hunting abilities. If an albino deer were killed (and without remorse) the hunter might later loose his life in a freak accident often involving his hunting or survival skills. The general belief in certain legends concerning various individual animals persists into the 20th century, many of which can be documented. Among all tribes, the Albino animal had spirit connections, one of the strongest among the Plains tribe was the White Buffalo, a definite omen of great wisdom. The symbolic significance behind white or the quality of "whiteness" was not associated with purity as in Western culture but also wisdom and ancient knowledge of greater conceptual and spiritual magnitude. Depending on the animal species involved and how it corresponds within the greater tribal cosmological context sometimes manifests the extent of the consequences when the taboo is broken. Belief in the "spirit nature" of albino animals and the ritual taboo of protection probably has its roots in the fact that an albino's ability to survive natural predators is greatly reduced by the lack of proper pigmentation for camouflage and keener vision to spot prey. These natural attributes render an albino "unfair" game for the Native hunter, or any hunter aware of the spiritual nature these animals might possess. Even the skin or hides of these animals must be treated with reverence. Following the customs of these legends regarding the hunting and trapping restrictions were not in as much out of fear for the taboo but more so with respect to the higher aspect of Nature and the Creator. "Albino Spirit animals." Encyclopedia Mythica from Encyclopedia Mythica Online. http://www.pantheon.org/articles/a/albino_spirit_animals.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Albatross - Ainu Why you should keep the skull of this seabird in your home "The albatross is an object of worship, and the origin of prayer being said to him is as follows: Once upon a time, many years ago, a bad disease broke out among the Ainu, so that many of the people died. At that time there lived a very good and honorable man whose name was Tokirange. Now, this man had a wonderful dream, in which he saw a very large house with a multitude of people assembled in it. In front of the assembly a chief was standing up, who said: 'I was one day passing through the midst of Ainu-land, not in the least expecting to meet with anything bad, but in the huts of many of the people I smelled the fearful odor of a certain bird which comes from the sea, and which is called by the name albatross. My friends, enter you not into the house where there is the head of one of these birds, for such houses are not for you to enter.' So spake the chief. "After this the man awoke, and as he wished to know what his dream could mean, he arose and walked through the whole country. As he looked into the huts he saw that there were many in which the people kept the head of an albatross as a fetish, and to which they were in the habit of offering inao (inao are ceremonial totems made of whittled willow sticks) and drinking sake (the fermented rice drink of Japan). He also observed that there was no disease among those who kept this charm, and that in every hut in which it was not found there was someone ill. The man therefore went and procured one of the heads, worshipped it, and scraped some shavings off the skull and beak. He put the scrapings into a cup, poured hot water upon them, and gave the decoction to the sick people to drink. All who partook of this remedy were perfectly cured in a very short time. "Therefore the head of this bird is kept wrapped up in inao shavings, and when a person gets sick it is taken out, placed upon a tray and devoutly worshipped. It is then scraped and the powder given to the patient to swallow in hot water. Thus, although in the beginning the Ainu did not all know the value of the head of the albatross, yet after the dream of this man the matter was made known to everyone. The man himself also knew that the chief he saw and heard speaking in his dream was no other than the demon of the disease." The Ainu and Their Folklore, by the Rev. John Batchelor (London: The Religious Tract Society, 1901). Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Akutak And Inuinak - Inuit Several brothers had an only sister, whom they loved dearly and were very loath to part with. To the north of them was another hamlet, where lived Akutak and Inuinak. One day when out kayaking, Akutak said, "Let us go and give the brothers yonder a call." Inuinak surmised they would only get a cold reception. However, they started, but not a man did they find at home; and the women of the place could not give them any welcome, their husbands having strictly ordered them not to receive any unmarried man whatever during their absence. The strangers nevertheless entered the house, where they found the lonely sister occupying a seat on the southern side of the ledge, where her bedding also could be seen most handsomely piled up. Though seats were offered to them at the northern end, they preferred a settle facing the unmarried sister. They now proceeded to relieve themselves of their jackets, Akutak displaying a skin as fair and soft as that of a white whale, while Inuinak on stripping himself came out as black as a raven. Thus they remained a short time; but before food had been offered to them, the men of the place were hailed returning with their prey. The women ran down to assist them in bringing up their seals; but no sooner had they re-entered the house than a voice was heard in the passage, and a man entered, and in a grumbling voice broke out, "Well, to be sure, we are having visitors." This was the middle brother: and he was soon followed by the rest of them. Akutak answered, "There thou art right; however, we were not very anxious to come at all." The middle brother then ordered some meat to be served up to them; and, after a plenteous feast, there was a good deal of talking; but the whole of the evening the visitors kept their seats, never turning their looks off the maiden sister. At length the brothers, longing for rest, lay down to sleep, reclining in their different places. Only the middlemost of them determined to keep watch; and, having pulled off his boots, leaned back, keeping an eye on the strangers all the while. Presently he heard Inuinak call out in a loud voice, "Young girl, make up a bed for me!" The sister at once complied, and he lay down beside her. The brothers first thought of interfering, but soon gave up the idea, and took no further notice of them. Akutak being now left by himself, was beginning to feel rather lonely; and, not addressing any one in particular, simply cried out, "Make up a bed for me, too!" The brothers only glanced at him, saying, "Why, thou art raving; just lie down by thyself." Somewhat abashed, he went off to sleep; but in the morning, when the others awoke, they found he was gone. In his anger he had bewitched the sister, in order to set her against her new husband. Early in the morning, the brothers all left in their kayaks, but the brother-in-law remained in bed till after sunrise, when he likewise started, having first put on his kayak-jacket. Ere long it was announced that he was putting back, and had some spoil in tow. He had already captured two seals; and his young wife was soon on the alert for flensing and cutting them up. This done, she fell upon her husband's neck, caressing him incessantly, and would not leave him alone a single moment. When night set in, and the brothers had all returned, he actually began to be afraid of her, and removed to another corner of the room, where he seated himself behind a lamp, always keeping her off. But still she would not leave him at peace; and catching hold of him with one hand, she at last took up a piece of a grindstone with the other, eating away at it as if it had been a morsel of ice. At sight of this, the brothers exclaimed, "Our sister has gone raving mad; let us be off from here;" and away they fled, having first cut asunder all the lashings of their boat; and at their departure, one of them said to their brother-in-law, "If people are like this one, nothing is to be done; and thou hadst better come with us." But the other rejoined, "I will take my chance, and stay, if it be only for this one night." The others all started off, while he remained with his wife; but she went on pursuing him all the night, and he kept running away from her, scarcely able to escape her clutch. At dawn of day, however, he succeeded in making a bold leap from the floor right down the house passage, and rushing along to seize his kayak, he quickly got into it. But at the very moment he was ready to push off, she again reached him, and made an attempt to catch hold of the kayak-point, in which, however, she did not succeed. At first she seemed determined to follow him on the water, but all of a sudden she turned back; and having looked after her a little while, the poor husband hastened away to a small island off the coast, where he knew the brothers had established themselves. The middlemost came out, inquiring how she was; and being informed how she was, he remarked as before, "If people are like her, there is nothing to be done but keep away from them." When ten days had elapsed, one morning the husband said, "I must go and look after her; she may possibly be starving for want of food." The others tried to dissuade him, but he insisted on going. Having reached the place, he only pulled his kayak half-way out of the water, and then proceeded to the house. For fear of his wife, he did not venture to enter at once, but only peeped in at the window, and there he perceived her lying on the ledge, her hair all loose and disheveled. When he addressed her, she answered him back in the blandest manner, saying, "I am quite well; come inside." He went in at her bidding; but no sooner had he entered the room than she jumped up, and made a furious rush at him, upon which he again started back, and narrowly escaped through the doorway. She quickly followed him, and after vainly attempting to catch the prow of his kayak, he suddenly observed her walking on the water as if it had been solid ice. Hearing her voice, he turned round, and seeing her close by he cried, "Why did I go and see this wicked thing? Probably she is going to eat me up." As the only way to keep her off, he began swinging to and fro in his kayak. Presently her voice grew weak, and on turning round, he saw her nearly falling; but always giving her time to get up, he at last brought her towards the brothers. On seeing her approach, they cried, "Why didst thou bring her over? She will kill us all." While they were thus exclaiming, and the husband could not persuade himself to leave her altogether, she saw before her a streak of little ripples on the water; and when she came to them, she suddenly turned, and went back wailing and lamenting. The husband now left off visiting her for a long time; but at last one day he said, "I must go and see her once more; she is probably dead." On arriving at the place, he found the house empty, and at last discovered her sitting in a cave all shrunk together, and stone-dead. Having buried her remains, and covered the grave well with stones, he returned. They now resolved upon giving up the house for good, and settled down for the coming winter on the outermost of the islets, soon after which the sea was frozen over. About this time a poor orphan boy, living in the house of Akutak, said to his house-fellows, "I am in great want of boots, and intend to go to the brothers and offer them my little dog in exchange for a pair of old boots." Accordingly he betook himself to their old place. On arriving there in the morning, he wondered at seeing the house without windows. However, he went up to it, and found it still well provisioned; but he could neither see a boat nor any person about the place. On entering, he found all the skin-hangings of the walls torn down and spread on the floor. But knowing no other inhabited house in the neighborhood, he soon made up his mind to stay the night over, and at dark went to fetch some blubber, trimmed a lamp, and lighted it. He then pulled off his ragged boots, and having put them up above the lamp to dry, seated himself at the south end of the ledge. At first his little dog had followed him into the house, and rolled itself up at his feet on the floor. But while his boots were drying, the dog began to sniff and yell; and running outside, its barking gradually became more distant. Some time after, it again returned, and lying down before its master, looked at him very sharply, and then rushed out howling as before, this time re-entering immediately. The orphan thought, "Dogs are not unconscious of anything." He then put on his boots and rushed out, soon followed by the dog. Before they had made their way through the house passage, on looking out he caught sight of the ghost making towards him through the entrance, dragging its shroud behind it. The boy being in the middle part of the passage, pressed himself close up to the wall, and the dog also. At the very moment he expected to be discovered by the ghost, it passed by, on which the dog instantly jumped noiselessly out, followed by his poor master. Both now hastened down to the ice; but before they had got far, the specter was seen emerging from the house in full pursuit of them. It did not, however, get hold of them; for at a little distance the fugitive had to pass by a large iceberg; and seeing a cave on one side of it, he stepped quickly in, and there awaited the coming day. At dawn he issued forth again, but did not know which way to wend his steps. His first plan was to go back to his own home, when he suddenly espied a number of people on one of the outer islets. He at once turned towards them. They apparently got much excited at seeing him, thinking it might be the mad woman. Not till he was quite close did they recognize the poor orphan boy, when they all asked whether he had not slept in the haunted house, and whether he had seen anything amiss there. He answered, "No; I observed nothing particular;" and in so saying he told a lie, as he had barely escaped being devoured by the ghost. When they asked him why he had gone there at all, he made answer, "Because I wanted to barter away my little dog for a pair of boots." The middle brother now said, "Well, thou art a hearty little fellow for thy age,"-and with these words he gave him two pairs of boots without taking his dog; and when the boy was about to leave, he asked a gift of a knife with a pretty handle. All the other brothers likewise loaded him with little presents of various kinds. On reaching home, however, he exchanged all these things for a kayak of his own. Tales and Traditions of the Eskimo, by Henry Rink; London [1875] and is now in the public domain. [Greenland] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

I'm behind on messages Dan, we've had so many lightening/rain storms that I haven't been on the computer much & am just now starting to go back through old messages, to play catch up or delete the double messages. :( In a couple weeks I'm going to look into a new internet connection/server too. This one I'm currently uses, spends more time kicking me off (disconnecting) then it does staying on. I've about had it. Not to mention it cost's a lot. our home phone company has finally got an internet program that reaches out to us that may be enough for hubby to work from home once in a while (which is why we chose this one) So if the phone company's one will work for him & not disconnect me all the time....then I'm switching :) its roughly only 14$ cheaper.........but every dollar can help :) Alli ----- Original Message ----- From: "Dan M." <[email protected]> To: <[email protected]> Sent: Tuesday, June 09, 2009 9:20 AM Subject: Re: [Cherokee Circle] Ancient One > oh well no one wants to debate topics. > Guess we are on vacation here. > <sighs> > Dan > ======*====== > 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 >

Atungait, Who Went A-wandering - Inuit Atungait, that great man, had once, it is said, a fancy to go out on a sledge trip with a strong woman. He took a ribbon seal and had it flayed, and forbade his wife to scrape the meat side clean, so that the skin might be as thick as possible. And so he had it dried. When the winter had come, he went out to visit a tribe well known for their eagerness in playing football. He stayed among them for some time, and watched the games, carefully marking who was strongest among the players. And he saw that there was one among them a woman small of stature that yet always contrived to snatch the ball from the others. Therefore he gave her the great thick skin he had brought with him, and told her to knead it soft. And this she did, though no other woman could have done it. Then he took her on his sledge and drove off on a wandering through the lands around. On their way they came to a high and steep rock, rising up from the open water. Atungait sprang up on to that rock, and began running up it. So strong was he that at every step he bored his feet far down into the rock. When he reached the top, he called to his dogs, and one by one they followed by the way of his footsteps, and reached the top, all of them save one, and that one died. And after that he hoisted up his sledge first, and then his wife after, and so they drove on their way. After they had driven for some time, they came to a place of people. And the strange thing about these people was that they were all left- handed. And then they drove on again and came to some man-eaters; these ate one another, having no other food. But they did not succeed in doing him any harm. And they drove on again and came to other people; these had all one leg shorter than the other, and had been so from birth. They lay on the ground all day playing ajangat. * And they had a fine ajangat made of copper. Atungait stayed there some time, and when the time came for him to set out once more, he stole their plaything and took it away with him, having first destroyed all their sledges. But the lame ones, being unable to pursue, dealt magically with some rocky ridges, which then rushed over the ice towards the travelers. Atungait heard something like the rushing of a river, and turning round, perceived those rocks rolling towards him. "Have you a piece of sole-leather?" he asked his wife. And she had such, apiece. She tied it to a string and let it drag behind the sledge. When the stones reached it, they stopped suddenly, and sank down through the ice. And the two drove on, hearing the cries of the lame ones behind them: "Bring back our plaything, and give us our copper thing again." But now Atungait began to long for his home, and not knowing in what part of the land they were, he told the woman with him to wait, while he himself flew off through the air. For he was a great wizard. He soon found his house, and looked in through the window. And there sat his wife, rubbing noses with a strange man. "Huh! You are not afraid of wearing away your nose, it seems." So he cried. On hearing this, the wife rushed out of the house, and there she met her husband. "You have grown clever at kissing," he said. "No, I have not kissed any one," she cried. Then Atungait grasped her roughly and killed her, because she had lied. The strange man also came out now, and Atungait went towards him at once. "You were kissing inside there, I see," he said. "Yes," said the stranger. And Atungait let him live, because he spoke the truth. And after that he flew back to the strong woman and made her his wife. Taken from: Eskimo Folk-Tales, collected by Knud Rasmussen, translated and edited by W. Worster, [London, 1921] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Dahteste - Apache / Mescalero (pronounced ta-DOT-say) http://www.meyna.com/apache.html The Apache is another nation of Natives who teach their boys and girls the same skills, leaving the choice of lifestyle to follow an individual decision. Girls who choose the warriors' path are not ridiculed; neither are boys who choose a gentler life - they receive equal praise if they excel in their chosen path. Dahteste is described as a very beautiful woman who took great pride in her appearance and, even though she married and had children, she chose the life of the warrior. No one challenged Dahteste lightly for it was widely known that she could out-ride, out-shoot, out-hunt, out-run, and out-fight her peers, male and female, and she did so with grace. She was credited as being courageous, daring and skillful, and she took part in battles and raiding parties alongside her husband, and a good friend of her family, Geronimo. Fluent in English, Dahteste became a trusted scout, messenger and mediator between her people and the U.S. Cavalry. Along with another woman Apache warrior named Lozen, Dahteste was instrumental in the final surrender of Geronimo to the U.S. Government and, as thanks for her efforts in their behalf, she was imprisoned with Geronimo and shipped to prison with his remaining followers. Dahteste was as strong in her personal spirit as her warrior spirit, and she survived both tuberculosis and pneumonia while imprisoned. Both diseases killed untold thousands of Natives across the land, but not Dahteste. After 8 years in the Florida prison, Dahteste was shipped to the military prison at Ft. Sill, Oklahoma. After 19 years at Ft. Sill, she was finally given permission to return to her homeland. She lived the balance of her life on the Mescalero Apache Reservation until she died there of old age. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Aklaujak, A Tale From Labrador - Inuit A man named Aklaujak was of immense strength. Once, when away on a reindeer-hunt, his brothers robbed him of his wife. But the mother, who from a high hill observed him sitting in his kayak and seizing two large reindeers by the antlers and drowning them by holding them under water, hastened down and persuaded the wife to return to him, on which the brothers took flight. Tales and Traditions of the Eskimo, by Henry Rink; London [1875] and is now in the public domain. [Greenland] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Antelopes Take Arrows From Coyote - Jicarilla Apache (Second Version.) Coyote having come to Owl who alone possessed arrows, took them away from him and killed him. After that, Coyote was the only one who had arrows and everyone was afraid of him. Since the arrows belonged to bad people, the others came together and discussed how they might take them away. The chief said to them, "That crazy fellow has the arrows. How shall we take them from him?" Black tail and white tail deer were first consulted. When it was Antelope's turn to be heard he said, "You need someone who is smart, I will take the arrow away from him for you." Antelope's two small children went to Coyote who challenged them to a footrace. "You are too small to run a race," he replied. Beginning to run about them Coyote put the quiver on one of them and the bow on the other. When they were some distance from Coyote, they became large antelope. When Coyote realized what had happened, they were already a considerable distance away. He ran after them, but they were running very fast. "Wait, my nephews," he called after them, "I will tell you something." The antelope paying no attention to him, ran on. Coyote became very tired. "Wait," he said, "it is my turn, give the arrows to me." "When you overtake us, we will give them to you," they replied. Coyote having stopped, the two antelope stopped also but would not let him come near them. Coyote said, "Now, my nephews, your horns will be like bows and your manure will be like arrows." Then Antelope said to the others, "I have taken away for you the things you were wishing, the arrows Coyote had in his hand. That is why it is good now. It Would have happened that people who were not good would have possessed arrows, and would have shot and killed human beings." Those who could run fast took away the arrows and all the other people were afraid. "You did well," the others said to them. "Now we need not be afraid." In this manner the arrows were taken from Coyote. Jicarilla Apache Texts, by Pliny Earle Goddard; New York: Anthropological Papers of the American Museum of Natural History, Vol. VIII; (1911) and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

oh well no one wants to debate topics. Guess we are on vacation here. <sighs> Dan

Aterfio - Inuit TWO widows, having each a son, had chosen their winter quarters at no great distance from one another. Both of them happened to have several neighbours; but though these principally consisted of rich and prosperous people, they did not think of assisting the poor orphans. Having lost their supporters, the widows suffered much from want, and they therefore admonished their young sons to be wise and kind to the other children, lest they should be deprived of the scanty help they now enjoyed. At last, however, the relatives furnished the orphans with kayaks. He who lived furthest south was named Aterfio, and the other one living to the north was called Sukallassok. They grew up to be much renowned for their strength and vigour. They always chose their hunting-places far off the coast; and even in hard weather and heavy gales went out, and never came home empty-handed. On their return they always used to give the orphans a plentiful repast, and had special stores of provisions set apart for orphan children against hard times. One day Aterfio had gone out hunting beyond the skerries and islands; the wind was northerly and the sky clear. He had already got two seals, and, expecting to catch some more, he still rowed on, till all of a sudden he heard a noise, and turning round, beheld Sukalassok with raised arm aiming his harpoon at him. Not being able to make any resistance, he was obliged to await his fate; keeping his eyes on him, he capsized his kayak towards him so as make the harpoon only touch the side of it. As soon as he again had risen, the thought flashed through him to revenge himself on Sukalassok; but be gave up the idea and turned towards home. On his arrival he did not mention the matter at all; but sometime later, in a gale from the north, the same thing happened over again. He forebore to take revenge; but this time told those at home that Sukalassok had twice attempted to kill him. But his mother bade him not to take revenge. "Never mind," she went on; "let him go on as be likes, only thou shun his companionship." Soon after, however, Aterfio being busy in his hunting-grounds, suddenly heard a whizzing sound close by, and presently afterwards was grazed by an arrow, which fell into the water alongside of him. His wrath was now up, and be could not resist paying him back. In less than no time be levelled his harpoon at Sukalassok and killed him right off. At home he reported his deed, and said be would flee to the south, thinking it probable that the relatives of Sukalassok might take part with the slain and pursue him. But his mother told him be need not fear his new enemies, and he remained at the old place as before. Soon after be married and got a son, whom be called Akeralik. One day an old man came to visit them, who reported that the relatives of Sukalossok were ill-minded towards Aterfio; to which he rejoined, "They are quite welcome to anything; and thou mayst tell them that I myself, my little son, and the rest of the household, are ready to receive them whenever they like." But from that day they grew suspicious, and not long afterwards a great many strange boats appeared off the coast. At the sight Aterfio went in, relieved himself of his jacket, went straight down to the beach, and seated himself on a flat stone with his back turned to the sea. Rowing on, the kayakers deliberated among themselves who should be the first to wound him. Some of them quickly gained upon the rest, and on coming quite close to him, the foremost took up his harpoon to strike him; although it hit the mark, it did him no harm, but the harpoon broke in three pieces. The next kayakers likewise unlaunched their harpoons at him, but had them broken in the same manner without wounding him in the least. They now held a council, and agreed in landing to try a match with him on shore. Aterfio willingly attended. The strangers stayed the night over; and early the next morning four stout and powerful men made their way through the entrance; but Aterfio said, "My house is too small, let us fight in the open air." Having reached the meadow above, one of the strong men instantly rushed in upon Aterfio to try a wrestling-match with him; but Aterfio only turned to him and thrust him down as easily as if he had been a fox, upon which he soon died. The foreigners now made a general assault on him, but he shook them off like children, and on the way home he killed the whole of them. After this Aterfio trained his son to all kinds of daring feats on land as well as at sea; and thus Akeralik grew to be a man, and was still stronger and even more fearless than his father. His hunting-ground was far out at sea, and he hunted seals and white whales alike, and could keep his breath under water as well as any seal. One day when they were a long way off the coast, a small-topped cloud rose on the horizon. Aterfio asked his son, "Dost thou see the cloud yonder? When the mists come up from that side it will not be child's-play; let us put back with all speed." They put their seals on the top of their kayaks and made them fast with the harpoon-lines, and headed for the shore. Each of them had captured two seals. Scarcely had they put about, before a heavy gale came rushing down upon them, turning the sea into one mass of foam, and completely hiding the land. A roaring noise was now heard, and Aterfio said, "Take care we don't smash together; keep further away from me." At the same time he saw a great sea topped with foam close upon them, and turning side on, bolted across them; but notwithstanding, they kept their breath and rowed away under water until they soon afterwards both emerged on the surface. At last his son got a tear in his thick outer jacket; then he spoke to his father, "Now mind thine own self, I must needs speed on;" and he skimmed the surface like a falcon pursuing his prey, and was lost to sight in less than a moment. Both safely reached home. About this time the Southlanders happened to hear the fame of the mighty Aterfio and of his son Akeralik, who with his kayak matched a falcon in speed. Among this people of the south there was a strong man named Tajarnek, who greatly longed to have an encounter with Aterfio. One day Aterfio and all his family remained at home. The air was clear and the weather fine. They saw a great many boats and kayaks apparently passing by their place; but Aterfio came down to the water's edge, and hailed them, shouting, "Where are ye for? It is late in the evening; ye had better put in and take shelter with us for the night." One of the men replied, "We have heard of the mighty Aterfio, and have come to offer him a match." Aterfio replied, "He whom ye see is nothing extraordinary, but his son is a man of great strength;" so saying, he pointed to him as he stood at his side, to let them know of whom he was speaking. The kayakers stopped short in great amazement, never thinking him to be the person in question. But Aterfio went on, "But here is a first-rate landing-place, and ye can pass the night here." Accordingly they landed; and after a needful rest, they all resorted to a level spot above the houses. Tajarnek first seized Aterfio, but was soon thrown over-without being hurt, however. Several times they closed with him, but Aterfio was as staunch as a rock. Akeralik now thought it time for him to interfere; every man he touched was soon thrown down. At first they turned them over without injuring them further; but at length they slew Tajarnek and all the rest. All the Southlanders, women and children included, were thus put to death. From this time upwards Aterfio roamed all along the coast-side, and father and son were equally renowned; and they both ended their days without ever having been wounded. Tales and Traditions of the Eskimo, by Henry Rink; London [1875] and is now in the public domain. [Greenland] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Answer-Me - Lenape (Noh'koo-mi) One time when a certain man was out with several others hunting, his friends wandered off and left him alone, but finally he was lucky enough to kill a young buck. He dressed it and packed it on his back, then went on looking for his friends. After a while he whooped to call them, and somebody answered; it seemed close by, just across the hollow. He ran to catch up across the hollow but he saw nobody. Then he whooped again and somebody answered from the side of the hollow he had just left, and the same thing happened several times. Then the hunter became angry; he threw down the deer and chased the person who was answering him. When he caught him, he found that it was one of the little people, carrying a bow with the bark on it. "I'll teach you to answer me when I am calling my friends," the angry hunter said. "For that we'll have a fight right here." "Kay'hay-la!" said the little man. ""I'll fight, but wait until I take off my jacket." He took off a jacket made of cornhusk; then the hunter was ready to fight. "Wait, I'll take off this jacket, too," the little fellow said and stripped off another one. He kept taking off jackets until there were twelve in all. Each time he took off one he became smaller and when the twelve were off, he was so small that the hunter was ashamed to fight him. "I won't fight you now," said the hunter. "But I'll give you a name. When you get home, tell your folks that someone named you Noh'koo-mi, Answer-Me. And now I want you to answer me this. Why did you try to fool me?" The little man laughed. "I just wanted to see how strong you were; how far you could run carrying that deer." The Indians of New Jersey: Dickon Among the Lenapé, by: M. R. Harrington, Rutgers University Press, 1966 and is now in the public domain. Submitted by Brother to Horse Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Another Version of the Dance of Old Age - Passamaquoddy It was in the autumn, the time when Indians go up the rivers to their hunting-grounds, that two young men left home. They ascended the stream; they came to a branch, where they parted: one going alone, another with his married brother.. This latter, with the brother, had left in the village a female friend, a witch, who had forbidden him to go hunting, but he had not obeyed her. And she had cause to keep him at home, for, when he was afar in the woods, and alone, he met one day with a very beautiful girl, who fascinated him, and gave herself to him. And when he said that he did not know how to conceal her from his friends she told him that she was a fairy, and could make herself as small as a newly born squirrel, and that all he need do was to wrap her up in a handkerchief and carry her in his pocket. When alone, he could take her out, enjoy her company, and then reduce and fold her up and put her away again. He did so, but from that hour, while he carried the fairy near his heart, he began to be wicked and strange. This was not caused by her, but by the girl at home. He was entirely changed; he grew devilish; he refused to eat, and never spoke. His sister-in-law began to fear him. When she offered him food he cried out, "Unless I can devour one of your children I will have nothing!" When his brother returned and heard all this, he, too, offered him meat, but met with a refusal and the reply, "Give me one of your little children." To which he answered, "The child is so small that it will not satisfy you. Let me go and get a larger one." Then he ran to the village and informed his friends of what had come over the brother. And as they knew that he was about to become a kewahqu' (chenoo) they resolved to kill him. But there was a young man there, a friend of the sufferer, who said that he could save him. So all who were assembled bade him try. And when night came he went apart, and began to sing his m'téoulin, or magic song. When it ended there was a loud sound as of some heavy body falling and striking the earth, which fairly shook. The next morning he called all his friends and the married brother, and showed them a human corpse. "Now leave me," he said. "Go to my friend and tell him that I have food for him." The Indians did so, and in horror left the two cannibals to devour their disgusting meal. When the insane youth was satisfied, his friend asked, "Have you had enough?" He replied that he had.[1] Then the magician said, "You are bewitched by the girl who forbade you to go hunting; she knew you would find a maid better than she is. Now come with me." They went to a small lake; they sat down by its side; the sorcerer began his magic song. And as he sang the waters opened; from the disturbed waves rose a huge Weewillmekq', a creature like an alligator, with horns. And, as the terrible being came ashore, the magician said, "Go and scrape somewhat from his horn and bring it here!" The young man had become fearless; he went and did as he was bid: he scraped the horn, and brought the scraping. "Now, my friend," said the magician, "let us try this on a tree." There was a large green beech growing by them. It was simply touched with the fragment from the horn when another color spread all over the bark as rapidly as the eye could follow it: in an instant it was dead, and in a few minutes more it fell to the ground, utterly rotten, as if it were a century old. "Now," said the sorcerer, "we will experiment with this on the witch who wishes to destroy you." So as it was night they went to the village. A dance was being held, and the beautiful tall witch having paused to rest, the two men approached her. The young man placed his hand on her head; he held in it a scraping of the horn of the weewillmekq'. As he did so she grew older in an instant,--she became very old; a pale color rippled all over her; she fell, looking a hundred years, dead on the floor, shriveled, dried, and dropped to powder. "She will not trouble you any more," said the sorcerer. "Her dance is over." This is the same story as the preceding, but I give it to show how differently a tale may be told by neighbors. In one it is the spretæ injuria formæ, the wrath of rejected love, which inspires the witch to revenge; in the other it is jealousy. In one she inflicts madness; in the other she turns him into a cannibal demon, as Loki, when only half bad, was made utterly so by getting the "thought-stone" or heart of a witch. This legend was sent to me by Louis Mitchell. It is written not by him, but by some other Passamaquoddy, in Indian-English. Footnotes [1] The human body which supplied the meal was probably in reality a deer, or some such animal. Algonquin Legends of New England, or Myths and Folk Lore of the Micmac, Passamaquoddy, and Penobscot Tribes; by Charles G. Leland; Boston and New York; Houghton, Mifflin and Company, [1884] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Akiti The Hunter - Yoruba A FAMOUS hunter and wrestler named Akiti boasted that he was stronger than any other man or animal. He had easily overcome a giant, a leopard, a lion, a wolf, and a boa-constrictor, and as nobody else opposed his claim, he called himself "the King of the forest." Wherever he went, he sang his triumphant wrestling-song, and everyone feared and respected him. But he had forgotten the Elephant, who is a very wise animal and knows many charms. One day the Elephant challenged him and declared that he had no right to call himself "King," as the Elephant himself was the monarch of the forest and could not be defeated. Akiti thereupon flung his spear at his enemy, but because of the Elephant's charm, the weapon glanced off his hide and did him no harm. Akiti next tried his bow and poisoned arrows, and his hunting-knife, but still without effect. However, the hunter also possessed a charm, and by using it, he changed himself into a lion and flew at the Elephant, but the Elephant flung him off. Next he became a serpent, but he could not succeed in crushing the Elephant to death. At last he changed himself into a fly, and flew into the Elephant's large flapping ear. He went right down inside until he came to the heart, and then he changed himself into a man again and cut up the heart with his hunting-knife. At last the Elephant fell dead, and Akiti stepped out of his body in triumph, for he was now without question "the King of the forest." Yoruba Legends, M. I. Ogumefu, B.A. [London, 1929] and is now in the public domain. south west africa Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Another Legend Of Tis-Sa'-Ack - Miwok Tis-sa'-ack and her husband traveled from a far-off country, and entered the Valley footsore and weary, She walked ahead, carrying a great conical burden-basket, which was supported by a band across her forehead, and was filled with many things. He followed after, carrying a rude staff in his hand and a roll of woven skin blankets over his shoulder. They had come across the mountains and were very thirsty, and they hurried to reach the Valley, where they knew there was water. The woman was still far in advance when she reached the Lake Ah-wei'-yah,[1] and she dipped up the water in her basket and drank long and deep. She was so thirsty that she even drank up all the water in the lake and drained it dry before her husband arrived. And because the lake was dry there came a terrible drouth in the Valley, and the soil was dried up and nothing grew. And the husband was much displeased because the woman had drunk up all the water and left none for him, and he became so angry that he forgot the customs of his people and beat the woman with his staff. She ran away from him, but he followed her and beat her yet more. And she wept, and in her anger she turned and reviled her husband, and threw her basket at him. And while they were in this attitude, one facing the other, they were turned into stone for their wickedness, and there they still remain. The upturned basket lies beside the husband, where the woman threw it, and the woman's face is tear stained with long dark lines trailing down. Half-Do-me is the woman Tis-sa'-ack and North Dome is her husband, while beside the latter is a smaller dome which is still called Basket Dome to this day. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Another Legend - Australian One still, hot day in the alcheringa, the people of a tribe that inhabited the same part of Australia as those written of in the preceding story were so prostrated with the intense heat as to be unable to eat. They lay in whatever of shade they could find and awaited the thunderstorm that sometimes came on such days and proved their salvation. Without such coolings of the air very few people could survive. The trees and shrubs were wilting. Eucalypti turned their leaf-edges to the sun to save the blades. Other leaves grew limp. Whatever else of vegetation was there showed the baleful effects of the extreme temperature. A rocky gully had the waratah, and it, too, was as discomfited as the rest of the scanty flora. But no great cumulus clouds rolled up from the west, and the night fell upon a tired earth and a tired vegetation, and a tired people. No one could sleep. There were mosquitoes to prevent sleep, even if their weariness would send them into slumber. The little children were fretful, and the dogs occasionally hitched themselves closer to some person as if they got a little comfort from such companionship. The sun had gone over the horizon a red ball, and flaming streaks seemed to betoken another day of furnace-like heat to be ready to follow. Then the sky moved. In the darkness, with just a shred of the red of the burning west left, and with the stars showing brightly, and a rising moon putting an inquisitive edge over the haze of the east, the sky heaved and billowed arid tumbled and tottered. The moon rocked. The stars tumbled and clattered and fell one against the other. The Milky Way-the "pukkan" or track up which departed spirits often reached the world to which they went-also billowed and it split, and in some places is never joined together again, leaving blank spaces that we call "Magellan's Clouds." These "clouds" to the aborigines are pitfalls set to trap the unworthy spirit travellers, and are also places through which spirits may drop back to earth to assist relatives, or to return in human form. The great star-groups were scattered, and many of them, loosened from their holds, came flashing to the earth. They were heralded by a huge mass, red and glowing, that added to the number of falling stars by bursting with a deafening roar and scattering in a million pieces which were molten. The people were too seared to move. The disturbance continued all night. When the smoke and the clamour had died away and morning had dawned it was seen that the holes had been burnt into the earth, and great mounds were formed by the molten pieces, and many caves were made. The burning was still going on, for molten masses and flame were being belched forth. Certain of the plants received the red pieces of the bursting masses, and they are the red flowering ones. The Waratah is one of them. Australian Legends by C. W. Peck [1925]. The copyright status of this text is unknown. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Akigsiak - Inuit [Of this tale six different copies have been received. It seems in a very remarkable way to refer to certain historical facts in regard to the intercourse between the Indians and the Eskimo, and is in some measure analogous to the folk-lore of several other nations, ascribing certain great actions, especially such as the defeating of some monstrous and dreadful animal, to one special hero. The text, however, is here given in an abridged form, the story itself not being very interesting.] IN days of yore it once happened that some people went far into a firth to fish for salmon, and at the time one of the women was carried off by an inlander, and was taken by him to a very remote place. She belonged to the coast people, but afterwards married the man who carried her off, and they begat a son, who was named Akigsiak. In his boyhood two of his father's nephews were his constant playfellows. They often used to box and fight each other, but Akigsiak soon outdid them completely; even in swiftness his friends did not surpass him. As his mother belonged to the coast people, while his father was from the interior of the country, he was smaller of growth; but notwithstanding, he was respected and feared by the other inlanders, and had a great reputation for strength and ability in hunting. Akigsiak used to seek intercourse with the coast people in order to gain information concerning his mother's relatives; and at such a meeting he once told them as follows: "When my father grew older he was incapable of providing for us. One winter we had a great famine, and every day I went out in search of provisions; and meanwhile my father watched me from the tops of the highest mountains, at the same time taking note of any change in the weather, and as soon as the sky darkened he made me a signal that I could hear far and wide, after which I took my way homewards. He also gave me several instructions, and said I might go anywhere excepting to the north, because of a monstrous reptile that was reported to ravage those parts. One day my father gave me the signal; but not even having had a chance of killing any game, I did not obey his call. Afterwards, when I was going to return home, the storm overtook me, and I could hardly see anything on account of the wind and the snow-drifts, and consequently lost my way. Wandering about in this manner, I at length discovered something that appeared to me like two large windows of a house; then I saw that the other parts were like a hill; and finally I saw that this was the terrible reptile against which my father had warned me. I at once took to flight. However, he had already seen me, and pursued me; but whenever he came up I leapt across him, and striking him with my lance, I continued running. At last, however, turning round to look for him, and noticing that he was quite close upon me, I cried aloud with fatigue, and falling to the ground, I lost my senses. I was soon awakened by a cool touch upon my face, and at once remembered the monster reptile. Looking about for him, I beheld him lying close to my feet. With my eyes constantly fixed upon him, I very cautiously crept away; and as he did not even move, I rose to my feet and walked on: but I did not reach my home until the fourth day, and had been given up for lost. On entering the house my father said, 'Our housemates have got nothing to help thee with.' But I told him that I had barely escaped from the reptile, and that apparently I had left him dead; and then my father said, 'The body of the reptile is said to consist of nothing but fat;' and he added, 'our house-fellows are almost starving.' These were now informed of what had happened, and they went out in search of the monster; but many of them died before they reached the spot-some just outside their houses others farther away, till the whole road was covered with dead bodies. But those who reached the reptile flensed away at him, and found him to consist principally of fat, mixed with a little lean flesh. They afterwards had it for food the whole winter." This was Akigsiak's report at his first meeting with the coast people. The next time he told how he had once been away on an excursion with his father, and that on approaching the sea-shore they observed a whale close outside, and a number of coast people standing on the beach. By his father's orders he ran down and made an old man teach him a magic lay for luring the whale up the river. As soon as the whale had entered the river a crowd of inlanders appeared; but before they had been able to penetrate the skin of the whale with their harpoons, Akigsiak ran off home in order to fetch his weapons. Though he had to round three large bays on his way, he was still in good time to despatch the whale after his return, and then proceeded to give everybody his share of it, not forgetting the old coast man, whom he protected against the inlanders. At the third meeting he went on to tell how, having once heard that some other inlanders had caught an immense fish the shape of a salmon, he hurried down to the river-side and threw his harpoon also into the fish, but that his companions being too few, the other inlanders stationed on the opposite side succeeded in hauling it from them. He then hastened on to a place where the river was somewhat narrower, and in jumping across hurled himself round, head over heels, before he alighted on his feet at the opposite shore. There he soon frightened away the other inlanders, took his share of the fish-which he threw across to his own people on the other side-and then jumped back in the same way he had come. At his fourth meeting with the coast people, Akigsiak told them about a quarrel he once had with an igalilik (viz., "pot-bearer," certain fabulous inlanders carrying boiling pots on their shoulders), whom he had pushed down a precipice, crushing him to death against the rocks. At last, Akigsiak met with an inorusek (another kind of gigantic inlanders) on the high banks of a river. While they were amusing themselves with throwing stones, the inorusek persuaded him to try to hit a kayaker just passing by below, whom he did not fail to kill on the spot. Akigsiak, repenting himself of his deed, afterwards slew the inorusek, but is said never from this time to have ventured himself among the coast people again, because of the murder he had committed. Only once, they say, did he go to visit a certain coast man, who lived on the banks of a river, in order to try a boxing-match and a race with him. Although he was said to be a smaller man than the other inlanders, he was at all events larger than our people; his back was as broad as that of two others put together, and his height very little less than two people on top of each other. Tales and Traditions of the Eskimo, by Henry Rink; London [1875] and is now in the public domain. [Greenland] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

People want to know where they came from. Did any one check the last DNA link I sent where it is said * ALL * Native Americans no matter how far down the DNA trail you are have the SAME markers MALE and FEMALE! You missed it >? Well read the archive, it is there. For those who hate the Euro, think about a time line. Natives came from Euro and those who stayed there and then came later were just advanced Euro of the same people? True or false ? My theory is that the people walked along the coasts, as they found the way here was not intentional, they just followed the coast as in those days the lands were connected and they came along, followed through the glaciers, south, continued, all the way to South tip of south American and back up the other side and around Texas, to Florida and op the east coast. ( possible ) maybe, maybe not. Were the Cherokee here before the Clovis? Not likely. Theory - for conversations. With out it there is nothing to talk about. Who was here first - possibly the Euro? People are not studying or researching or this list would be buzzing. Sit and drink coffee or tea and read BP's stories he so gracefully shares like others could do as well. things are either true or false. It is up to you to find out. Every day some ologist on one type or other learns something new. Digging into the past only shows us that they left us little to go on, or did they leave a lot and we just broke off from understanding it ? Ok I offered a few thoughts to look up. I am not saying what I offered is a fact or truth, that is up to the group to study and find it out. Dan M - offering some thing to think about.

Asaloq - Inuit ASALÔQ, men say, had a foster-brother. Once when he had come home after having been out in his kayak, his foster-brother had disappeared. He sought for him everywhere, but being unable to find him, he built a big umiak, and when it was built, he covered it with three layers of skins. Then he rowed off southwards with his wife. And while they were rowing, they saw a black ripple on the sea ahead. When they came to the place, they saw that it was the sea-lice. And the outermost layer of skins on the boat was eaten away before they got through them. Now they rowed onwards again, and saw once more a black ripple ahead. When they came to the place, they saw that it was the seaserpents. And once again they slipped through with the loss of one layer of skins. Having now but one layer of skins left, they went in great fear of what they might chance to meet next. But without seeing anything strange, they rounded a point, and came in sight of a place with many houses. Hardly had they come into land when the strangers caught hold of their boat, and hauled it up, so that Asalôq had no need to help. And now it was learned that these were folk who had a strong man in their midst. Asalôq had been but a short time in one of the houses, when they heard the sound of one coming from outside and in through the passage way; it was the strong man's talebearer boy, and to make matters worse, a boy with a squint. And now the people of the house said: "Now that wretched boy will most certainly tell him you are here." And indeed, the boy was just about to run out again, when they caught hold of him and set him up behind the lamp. But hardly had they turned their backs on him for a moment, when he slipped out before any could move, and they heard the sound of his running footsteps in the snow without. And after a while, the window grew red with a constant filling of faces looking in to say: "We are sent to bid the stranger come." And since there was no help for it, Asalôq went up there with them. When he came into the house, it was full of people, and he looked round and saw the strong man far in on the big bench. And at the moment Asalôq caught sight of him, the strong man said in a deep voice: "Let us have a wrestling match." And as he spoke, the others drew out a skin from under the bench, and spread it on the floor. And after the skin had been spread out, food was brought in. And Asalôq ate till there was no more left. But as he rose, all that he had eaten fell out of his stomach. And then they began pulling arms. And now Asalôq began mightily pulling the arms of all the men there, until the skin was worn from his arm, leaving the flesh almost bare. And when he had straightened out all their arms, he went out of that house the strongest of all, and went out to his umiak and rowed away southwards with his wife. And when they had rowed a little way, they came to a little island, and pitched their tent on the sunny side. And when Asalôq then went up on the hillside to look out, he saw many umiaks coming from the northward, and they camped on the shady side. Then he heard them say: "Now search carefully about." And others said: "He can hardly be on such a little island." And now Asalôq sang magic songs over them from the top of the hill, and at last he heard them say: "We may as well go home again." Now Asalôq stood and watched them row away, and not until they were out of sight did he set off again to the southward. At last they reached Aluk, and there their bones still rest. Here ends this story. Taken from: Eskimo Folk-Tales, collected by Knud Rasmussen, translated and edited by W. Worster, [London, 1921] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Drum Traditions - Wabanaki As drummers, we are responsible to have an understanding of what the drum represents. The Drum Keeper and the Lead Drummer/Singer of each drum are responsible for ensuring, that all of the drummers in their group have knowledge of the respect, which should be present at and around the drum. There seems to be a misconception about the difference between a traditional drum and a "Pow-wow" drum. Some drummers rationalize that because they are a "Pow-wow" drum they can use drugs and alcohol, disregard the teachings of respect of the drum and what it represents to all Native People, and still be around the drum taking part in the drumming and singing. While it is understood that the drum should not be utilized as a tool to separate our people, it is taught by Spiritual Elders throughout our native lands, known as "Turtle Island", that, the drum is very important medicine to our people and should be shown as much respect as any other medicines, including the Sacred Pipe. Substance abuse and misuse was not a traditional practice amongst our ancestors, although there have been arguments stating there were occasions where members of certain tribes did misuse some of the medicines. However, these occasions were not considered or regarded in any way to be respectful. Although no person can pollute the medicines, which the Creator has given us to utilize as tools for various types of healing, it is the respect that we try to preserve and to teach to our children. So, in honor of the Creator and all of our ancestors who died trying to preserve our traditions and culture, we will allow only those drums which are free of substance abuse/misuse to participate in the capacity of a drum group during the Wabanaki Confederacy Conference. We understand that we cannot know for sure who is drug/alcohol free and who is not. We will leave that responsibility to the Drum Keepers and Lead Drummers/Singers. You know the people who sit on the drum with your group. We are relying on the honor of each drum group. If information in regards to: substance use, abuse, or misuse, (on the part of any drummer), is brought to the attention of the Planning Committee, that drum will not be called on for the duration of the conference unless the individual(s) involved are absent from the drum circle. WOMEN ON THE DRUM Another matter of concern is that of women on the drum. According to research regarding Wabanaki People, women traditionally drummed and sang as much as the men did. Traditionally, the hand drums and water drums were used as well as hollow logs and shakers. Not too long ago the larger drums were introduced to, and later adopted by, many of our Wabanaki tribes. This did not stop our women from their traditional roles in drumming and singing. Although women are not allowed to sit and drum on the larger drums (according to many tribes to the west of the Wabanaki People from which we had adopted these drums from), we did not and have no legitimate reason to retract the right of our women to drum on these drums. So, to honor the Creator, our Mother Earth, and the Spirit of our ancestors, it will be an honor to have any of the Women's drum groups attend and participate as such. If anyone suspects alcohol or drugs being used by anyone on the Drum, they should lay an Eagle Feather or any other Sacred Feather on the Drum. That STOPS the Drum until the situation is resolved. Reposted with Permission of Cromokee Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Animal story - Choctaw Brothers and sisters who have four feet--or maybe no feet at all by Mechi Garza Everything on Earth is made with materials, which come from the Earth. Just think about that a minute and see if you can think of anything that is not made from the minerals, chemicals, etc., that originate on the Earth. You can't think of anything, can you? Even if an astronaut should go to the farthest reaches of Space they would carry a bit of Earth with them in their body. That's why Native Americans say Earth is their mother. Because of that, we consider everything to be our brothers and sisters. That does not mean just everybody. It means everything. So the four footed creatures, dogs, cats, horses, lions --you name it-- are kinfolks to us. That means that the Crawling People and the Swimming People and the Winged People are kin to us also. And it even means that the Standing People, trees and plants, are our kinfolk. Believe it or not even the Stone People are considered our kin, all made by the same Creator out of the materials of our mother, the Earth. Because we are all one family, Native Americans are very reverent of every form of life. When Indians go on a hunt to kill animals they first pray for the spirits of those animals and give them great honor. They pray and honor them when they return from the hunt too. Native Americans kill only what they need to eat, and they try to use every part of the animal so that nothing goes to waste. Because we are the children of Maka Ina (earth) we revere her and love her as our God-given mother. It makes our hearts ache when we see disregard and pollution of our lovely planet. I have seen many Native Americans--men as well as women--actually weep over this, and prayers for Mother Earth's safety are added every time anyone prays. Native American people believe animals have "guardian angels" just as humans do. These Earth angels, as you might say, are called Medicine Animals. Sometimes these Medicine Animals watch over human beings as well, so an Indian might say they have "Wolf" medicine or "Hawk" medicine, etc., and will carry a feather, or tooth or such, from that particular Medicine Animal in their Medicine bag. (A medicine bag is a small cloth or leather bag, worn or carried by a person as a token of the protection they are receiving from spiritual forces.) You may feel drawn to one particular animal. If so, ask the spirit of that animal to be your Medicine Animal. Often Medicine animals are chosen because you want a particular gift--such as the courage of a mountain lion, the stamina of an Elk, or the ability to fly high in your prayers as an eagle flies high over the mountain peaks. There are other ways to find your medicine animal too--and at another time I will tell you about them. PATRICIA "MECHI" GARZA Choctaw-Cherokee tribal elder and council member Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/