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Anishnaabe / Chippewa / Ojibway

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ARGILLITE

The Haida Native people are renowned for their beautiful "black slate" or Argillite carvings. They began carving Argillite in response to the early curio trade of the 1820’s. Soon the artistic accomplishments of the Haida in the use of materials such as wood, horn and stone included this new medium.

The Argillite used by Haida carvers is a black or gray carbonaceous shale found at Slate chuck Creek on the Queen Charlotte Islands, British Columbia. Argillite is a relatively soft stone to carve, although it’s difficult to obtain large pieces from the quarries. The supply of Argillite is not in any apparent danger of being exhausted so this Haida tradition of carvings will continue for many years to come.

Apart from small Totem Poles, the primary objects carved from Argillite include plates with incised designs, pendants, pipes, small boxes and sculptured figures. Some carvers give their work a high polish with emery cloth or other materials which enhance the deep black qualities of the stone.

Even today, Argillite continues to be carved exclusively by Haida artists both on the Queen Charlotte Islands (their homeland) and in the Vancouver and Victoria areas.

BASKETS

were traditionally made on the Northwest Coast for such purposes as gathering food, cooking, storage, and for hats and cradles. Later, when baskets began to be made for selling purposes, a variety of forms were created. They included trays, miniature containers and basketry-covered bottles.

Each tribal group of the Northwest Coast has its own distinctive style of basketry that utilizes different materials and techniques. Common to all styles of basket making is the lengthy process of gathering and preparing the materials to be used in the basket making. There’s bark, roots and grasses that must be harvested, dried, split and perhaps dyed before the weaving process or sewing of the basket can begin.

The effects of pollution, land development and logging in some areas mean that basket makers must go longer distances from their homes to obtain their materials.

Today, Nootks (West Coast), Haida and Salish artists produce the most readily available basketry. The best of contemporary baskets as well as antique ones are becoming collector’s items.

Taking care of your baskets requires that they are not in direct sunlight or bright artificial light. Too much light and heat will case the basket to become dry and brittle as well as cause the colors to fade. Alternately, baskets should not be kept in humid conditions since mildew and dust will collect on them and fibers might stretch. Baskets should be handled with care – always use two hands, never lift a basket by its rim and avoid using a basket’s handles or knobs. Too much pressure on the basket may cause the fibers to break so be careful if you decide to use your basket for storage or other purposes. Do not attempt to wash your basket as this can only cause strain on the already tensely woven fibers and lead to warping or breakage. To clean baskets, use a soft brush to remove any dust.

BEADWORK

is one of many mediums that have been mastered by the Northwest Coast and Plains Native artists.

Traditionally, Tantalum shells, Porcupine quill and Abalone shell is used to accentuate the beadwork. Deerskin is commonly used to link chokers, watch bands, hairpieces and bolo ties, as it is highly elastic and very soft to the skin.

BEAR

Bear is known as the protector of the animal kingdom. In Haida culture is referred to as "Elder Kinsman" and was treated like a high ranking guest when killed. Eagle down was sprinkled before it was brought in to the tribe to display respect.

In West Coast culture, there are several legends telling of a Chief’s daughter being abducted by a bear. The high ranking woman had been out in the woods picking berries and stepped on some Bear dung and began to curse out loud, insulting their cleanliness. Two Bears nearby heard her and decided they would not tolerate such insolence. They felt the disrespectful woman had to be punished. To do this, one Bear transformed himself into a very handsome man who approached this woman, and seductively lured her to accompany him to his mountain home. When she did, she fell in love with him and became partially Bear-like herself.

She later married him and had twin cubs. Their children were born as little creatures that resembled bears who could metamorphose themselves into human form like their father.

The woman’s brothers eventually found her and, in an unequal contest, killed her husband. They returned to the village but the two bear sons did not feel comfortable and eventually left to return to the forest. All Bear Clan members are descended from this woman and her two sons.

Because of this, it is believed that there is a bear within all of us and that we must come to terms with this in our lives.

A Sea bear is part Bear part Killer Whale.

BEAVER

Known as the carpenter of the animal kingdom, the Beaver is said to have once been a woman. Tsimshian legends tells of a woman who dammed a stream to swim in it. Then refused to get out so she was transformed and her leather apron became a Beaver’s tail.

In Haida legend it is the Beaver who is responsible for providing the Salmon that the Raven had stolen to give back to the people.

BENTWOOD BOX

The Bentwood Box is a uniquely fabricated container in which a single plank of wood is grooved where corners are desired. The wood is made pliable with heat and moisture and bent to form a four-sided shape. Wooded pegs or laces secure the two ends. Then the box shape is attached to a bottom piece of wood, which has been grooved on its edges to fit. The top, which is optional, is grooved to fit the sides.

The Native people of the Pacific Northwest Coast, including parts of southern Alaska, western British Columbia and southern Washington traditionally produced Bentwood Boxes.

The boxes and chests were used as storage containers, the watertight ones for holding hot rocks and water for cooking, and the highly decorated ones as symbols of wealth. They range in size from small (measured in inches) to massive (large enough to provide seating).

BOOKWUS

Bookwus, the wild man of the woods, is a supernatural ghost like figure. He is associated with the spirits of people who have drowned. He lives in an invisible house in the forest and attracts the spirits of those who have drowned to his home.

Bookwus also tries to persuade humans to eat ghost food so that they will become like him. The Bookwus was a significant character for the Kwakiutl people.

COPPER

The "Copper" was used by the First Nations people as a form of money and wealth. It was made out of "Native" copper which was found in the land where they lived, and superficially resembled a shield. Considered very rare and hard to obtain, raw copper was traded from the Athabaskan Indians in the Interior Plains, or from the white man in later times.

Coppers were beaten into shape and usually painted or engraved with traditional designs. Most Coppers were fairly large, often 2 to 3 feet tall and a foot across.

One of the most interesting aspects of the Copper is that they were given names so that their worth and heritage could be passed on. A Copper was only worth what it was last traded for, and it could only be traded for a larger amount the next time around. Consequently, some Copper values became highly valuable – worth the total of 1,500 to 2,000 blankets, a couple of war canoes and hundreds of boxes and bowls.

No matter what the original value was the next person who wanted it had to trade more in exchange for it. Only the richest and most powerful could afford the price of an old Copper. Many Coppers were in rather shabby condition as a result of having been used in quarrels between Chiefs.

To the Kwakiutl, the ownership and display of a Copper became an essential for the proper conduct of a marriage or important dance ritual.

A man whose family’s honor had been injured by the actions of remarks of another would publicly have a piece cut from a valuable Copper and give the piece to the offender. That person was obligated to cut or "break" a Copper in return. The broken pieces could be brought up and joined into a new Copper or used to replace pieces missing from a "broken" one.

The most valuable Kwakiutl Coppers tend to be rough and patched since they have the longest history and have been broken the most often. Coppers that have been broken have a certain prestige value that is quite independent from their monetary value.

COWICHAN KNITS

Genuine Cowichan knits are made from raw sheep’s wood which contains most of its original lanolin. This makes it water-resistant, much longer wearing and superior to industrial processed wool. The wool has natural hues of white, gray and black and is not dyed. Native artists hand-card, spin and knit the wool in a variety of traditional designs.

To wash your Cowichan knits, use lukewarm water, just a little cooler than your hand. Add a small amount of wool soap or a minute amount of mild detergent and mix well. If too much soap is used, you will wash out the lanolin that makes the knit waterproof. Gently squeeze the water through the soiled parts of the garment and rinse in two or three waters of the same temperature. Squeeze out the water and roll in a bath towel to eliminate as much water as possible, stretch into shape and lay flat to dry.

DOGFISH

The Dogfish is a crest that is often applied to utilitarian objects. It’s often portrayed with a labret in its lip as a reminder of a legend of a woman carried off by the Dogfish a long time ago.

The Dogfish Woman Mask is the most prominent Shark in Haida legends. It’s considered a family crest of Haida royalty. All other Sharks are referred to as "Dogfish Mother’. In addition to the Shark-like features, the Dogfish Woman wears a labret in her lower lip which is traditionally worn by artistocratic Haida women. The Dogfish is one of the most powerful crests that is associated with feminine qualities. As well, it enters the realm of supernatural beings.

CARING FOR YOUR DRUM

Both plain or painted rawhide drums may be cared for in the same way. Allow a drum to be played using only fingers, hands or beaters that are padded at the tip. Striking with an unpadded stick can crack or even puncture some skinheads.

Drums may be protected from scratches and damage from the elements when traveling by using a drum bag, wrapping in a blanket or providing other similar type care.

They will change in tone as a result of fluctuating humidity and/or temperature. Drums sound their best within the same humidity and temperature range comfortable to most people.

In the cool Maritime climates, similar to the Pacific Coast, drums and rattles should not be stored or displayed close to the floor or in trunks where they will draw moisture.

A drum that becomes too cool or damp will loosen and the tone dulls. It should not be played until re-tightened through warming. Never attempt to tighten a drumhead by pouring hot water over it or putting it close to an open flame. This will cause the head to become brittle and crack. Avoid putting a drum close to any heat source than what would be comfortable to your own skin.

Drums needing re-tightening should be warmed gently and slowly. A drum that is only slightly dull may be warmed by gently rubbing the head in a circular motion from the center out with an open bare hand for a few minutes. Indoors, turning up the heat works. If traveling, you could use a vehicle heater.

Exposure to extreme conditions, such as hot dry Summer days, very dry Winter conditions or sunlight passing through a window will cause a drumhead to shrink and tighten too quickly, perhaps excessively. This will result in a higher pitched, even tinny, sound. Even worse, a drum’s lacings may break under such conditions, the head may become brittle and crack or the frame may warp.

To avoid damage under conditions of extreme temperature and low humidity, moisture can be added to the air by using a humidifier or teapot. Moisture may be applied directly to the drum by wiping the head with a lightly dampened cloth. Where such climatic conditions are the norm, as in areas of Alaska and Arizona, an animal or vegetable oil may be lightly applied to the lacing and/or drumhead (on the inside for a single head) to allow it more flexibility.

Shade any drum displayed in direct sunlight.

Proper care aids in the usefulness and extends the life of all natural materials.

EAGLE

The noble Eagle is seen as a symbol of power and prestige. Eagle also has a strong connection to peace. This species is still plentiful in the Pacific Northwest. They have long been a source of artistic inspiration for both traditional and contemporary Native artists.

The Eagle is considered an important Clan crest and is frequently depicted on totem poles, masks, prints and jewelry.

Eagle down, considered sacred, was used in ceremonies to welcome someone in friendship. "Down" was sprinkled on the ground before an important visitor came into the tribe. Eagle feathers are used for smudging and praying. The feathers were also given as a symbolic offering to bestow honor for acts of courage and wisdom.

The Cree consider each feather as having special meaning and distinction. They make up the Cree dancers regalia and must be earned one at a time.

EAGLE FEATHER

Most all Native American Indian Peoples attach special significance to the Eagle and its feathers. Images of eagles and their feathers are used on many tribal logos as symbols of the Native American Indian. To be given an Eagle feather is the highest honor that can be awarded within indigenous cultures.

Both Bald and Golden Eagles (and their feathers) are highly revered and considered sacred within American Indian traditions, culture and religion. They are honored with great care and shown the deepest respect. They represent honesty, truth, majesty, strength, courage, wisdom, power and freedom. As they roam the sky, they are believed to have a special connection to God.

According to traditional American Indian beliefs, the Creator made all the birds of the sky when the World was new. Of all the birds, the Creator chose the Eagle to be the leader... the Master of the Sky.

The Eagle flies higher and sees better than any other bird. Therefore, its perspective is different from other creations that are held close to the Earth, and it is closer to the Creator. The Creator also has a different perspective of what occurs below in this world of physical things in which humankind resides. The Eagle spends more time in the higher element of Father Sky than other birds, and Father Sky is an element of the Spirit.

The Eagle is considered to be a messenger to God. It was given the honor of carrying the prayers of man between the World of Earth and the World of Spirit, where the Creator and grandfathers reside. To wear or hold an Eagle feather causes the Creator to take immediate notice. With the Eagle feather, the Creator is honored in the highest way.

The wings of an Eagle represent the balance needed between male and female, each one dependent upon the strengths and abilities of the other.

When one receives an Eagle feather, that person is being acknowledged with gratitude, love and ultimate respect. The holder of the feather must ensure that anything that changes one’s state of mind (alcohol and drugs) must never come in contact with a sacred Eagle feather.

The keeper of an Eagle feather makes a little home where the feather will be kept safely and protected. It should be hung up within one’s home, not placed in drawers or cupboards.

Eagle feathers are never to be abused, shown disrespect, dropped or contaminated. Only real true human Men and Women carry the Eagle feather.

Many dancers use Eagle feathers as part of their dance regalia. The Creek and Cherokee have an Eagle Dance. If for any reason an eagle feather is dropped, it needs to be cleansed. The arena director’s job is to guard the Eagle feather and not leave the spot it is in until the proper cleansing ceremony is performed.

Eagle feathers were awarded to Indian Braves, warriors and Chieftains for extreme acts of valor and bravery. These feathers were difficult to come by, and were earned one at a time.

Regardless of where or how an Indian Brave accumulated Eagle feathers, he was not allowed, according to Tribal Law, to wear them until he won them by a brave deed. He had to appear before the Tribal Council and tell or reenact his exploit. Witnesses were examined and, if in the eyes of the council, the deed was thought worthy, the Indian Brave was then allowed to wear the feathers in his hair or Indian Headdress or Indian War Bonnet.

An Indian would rather part with his horse or tepee, than to lose his Eagle feathers. To do so would be dishonor in the eyes of his Tribe. Many of the old American Indian Chiefs had won enough honors to wear a double-trailed bonnet that dragged the ground. Only the great and important men of the Tribes had the right to wear the double-trailed Indian War Bonnets.

During the “Four Sacred Rituals”, American Indians wear or hold Eagle feathers. The “Flag Song” has its earliest origins during the period when some Indian Nations would honor the Eagle feather staffs of leaders from different other bands of Indian Nations.

Under both U.S. and Canadian law, a permit is required from official governmental conservation authorities of anyone to possess an Eagle feather legally. Native American Indians acquiring Bald and Golden Eagle feathers must use them for traditional ceremonies or teaching purposes.

Under normal circumstances, it is illegal to use, sell or possess Eagle feathers. Anyone possessing an Eagle feather without a federal permit can face stiff fines and imprisonment.

The American Indian holds the Eagle in the highest regard, and has a true "heart and soul desire" to keep it flying healthy and free for many generations to come.

“Prophesy says that it is time to share some of the sacred traditions of our culture. The four colors of man will be coming together to unite and heal. Creator has given different gifts and responsibilities to each of the four colors. Ours is to help preserve Earth for all the children. Time is running out. It’s time to act.”
          - Indigenous Spiritual Leaders of the Americas -

FROG

A symbol of prosperity and wealth, the Frog was said to have warned humans of impending danger. The Frog is frequently depicted in the art of the Northwest Coast and many legends are attached to this whimsical little animal.

Known as an important family crest figure, the Frog or "Wukus" is the announces who tells the end of the Winter Dance season. It’s said that when the last snowflakes of the winter touch the ground they turn into Frogs. Then the Native people know that there is only six weeks until the Salmon return to the rivers and Summer begins.

In Haida culture, the Frog is often shown on House posts because it is believed that this helps keep the house from falling over.

In Tsimshian culture, the Frog is known as the communicator between mother earth and man. Frog is considered the only child to mother earth.

There is a story about Volcano Woman. Her only child, the Frog, saw evil men hunting her earth creatures for pleasure rather than necessity. When the men notices Frog, they knew they would be found out so they killed him. Volcano Woman erupted and destroyed the earth in her sorrow furry. She cried great tears of lava. The earth was destroyed but in time would be born again even stronger and more fertile.

More Frog legends

Frog is a creature of great importance in Northwest Coast art and culture. As a creature that lives in two worlds, water and land, Frog is revered for his adaptability, knowledge and power to traverse worlds and inhabit both natural and supernatural realms. Frogs are primary spirit helpers of shamans. A great communicator, Frog often represents the common ground or voice of the people. Frog's songs are believed to contain divine power and magic. When shown in art as touching or sharing his tongue with another creature, Frog represents an exchange of knowledge and power. Frog designs are commonly used as decorative elements, so that Frog faces, for example, peek out from another creature's ears, mouth or hands. In symbolic terms the emergence of frog from these orifices may represent an eruption of magic and unseen interior and other worlds.

Frog is often associated with copper and great wealth. Legendary Haida princes are said to have attended feasts wearing necklace chains made of living Frogs. The Haida carved Frog on house pole to prevent them from falling over. They also included them in many other carvings, from feast bowls to totem poles. Frogs on Haida Gwaii, B.C.'S Queen Charlotte Islands, are actually northern toads. One Haida name for Frog (toad) is "crab of the woods".

Many legends are attached to this whimsical little animal. The Tlingit of Alaska tell of it's distribution in a story about a chief's daughter who made fun of Frog. She was then lured into his lake by Frog in human form, who then married her. Her angry parents drained the lake and scattered Frogs in every direction. Some B.C. First nations told that Frog announces the end of the winter dance season. It is said that when the last snowflakes of winter touch the ground they turn into Frogs. Then the Native people know that there is only six weeks until the Salmon begin returning to the rivers and summer begins.

One story about Frog tells he was volcano woman's only child. One day Frog saw evil men hunting only for pleasure rather than necessity. When the men noticed Frog they killed him. Volcano woman erupted in her sorrow and furry, crying great tears of lava. She destroyed the earth, but in time it would be born again even stronger and more fertile.

Yet another Frog legend says a village was starving because no one could catch any fish or game, so a warrior went out to try to find some food. No one had been successful for a long time. The warrior met a bird who instructed him to follow, so he could help him. The bird brought him to a Frog, who let the warrior wear his skin. With the Frog skin, the warrior was able to get enough food for the whole village but, as time passed, the warrior was fully transformed into a Frog, and he went to sea. There he could live and catch fish and other seafood. Until his days were no longer he provided these foods to his village.

HALIBUT

The Halibut is a flat fish that starts life swimming in a vertical plan and eventually turns over on its side to become a bottom feeder. The underneath eye moves to the upper side, giving the fish its unique appearance.

An abundant food source, the Kwagiulth believed the Halibut threw off its skin and fins to emerge as the first Human after the Great Flood subsided.

Commonly carved in feast dishes and used for oolichan oil. The more detailed and elaborate a dish, the more highly ranked the person was who owned it.

HAWK MASK

The Hawk Mask was used during one of the Kwakiutl Winter ceremonies by an initiated member of one of the secret societies.

The privilege of membership was usually secured by marriage. The right was passed on to a woman and she, in turn, gave them to her children by her father or uncle. Occasionally a man would declare himself half-woman to marry himself and pass the right onto him.

HOK HOK

Hok Hok is a long beaked bird monster who is a part of the great household in the sky which is controlled by the Chief cannibal spirit, Bakbakwasnooksiwae. The Hok Hok is portrayed in dances of the Hamatsa society in the important Kwakiult winter ceremonies.

HUMAN

Humans are often represented as being partially from the spirit world. If the subject is a woman, occasionally a small disc (a labret) is placed in the lower lip. This may be represented as an ovoid.

Faces of humans, or their spiritual counterparts, frequently appear within the outlines of other creatures.

HUMMINGBIRD

This beautiful tiny bird once abundant on the West Coast is known by the whimsical name "Sah Sen". Contemporary in style, the Hummingbird represents friendship and playfulness.

The Hummingbird is also a symbol of good luck and good fortune. It was considered a positive sign to spot a Hummingbird just prior to some major event such as hunting or traveling to another village. The ability of the Hummingbird to hover and move back and forth at great speeds is seen as skills that guide the people. For example, if the people fall behind, the Hummingbird can easily back up to keep pace. Legend says that the Hummingbird puts the twinkle in the stars, and that catching a Hummingbird guarantees your choice of a mate.

The Hummingbird is a well respected symbol.

INUKSHUK

In contemporary times, the Inukshuk was thought of as a direction marker on the vast, featureless tundra of the Arctic. However, it was used traditionally by the Inuit to help in hunting Caribou. From a distance these cairns resembled a human form, and were built of large stones and placed in lines on the top of hills on each side of a narrow valley.

The Caribou were often deceived and would be drawn into hunting areas strategically placed at the head of the valley. There, the hunters would have ample opportunity to increase their food stocks tenfold. After a particularly successful hunt, a new Inukshuk was sometimes erected to mark a food cache of excess dried meat to be hoarded for future lean times for the Inuit people.

KILLER WHALE

The legend of the Killer Whale is a tale of Natcitlaneh who was abandoned on an island by his brothers-in-law who were jealous of his prowess as a hunter. He was rescued by the Sea Lions and taken to their village in a cave where he healed their Chief. In gratitude, the Sea Lions gave him supernatural powers which enabled him to carve eight wooden Killer Whales. These Whales came to life when they were placed in the sea and avenged him by killing his brothers-in-law.

As a mark of respect, Natcitlaneh built a house and named it Killer Whale House. According to the legend, the ancestors visited the house located at the bottom of the ocean to obtain rights to use the Killer Whale as a crest.

Held in great awe for its power and size, it was believed a Killer Whale could capture a canoe and take it underwater to transform the occupants into Whales. Thus a Whale near the shore was a human transformed and trying to communicate with his family.

The Whale is a popular symbol for romance as they mate for life. The Whale, like the Wolf, stays with its family and travel in large pods.

KOMOKWA

The Komokwa is of major importance in Kwaguilth mythology. He was the king of the undersea world, master and protector of the seals who were a symbol of wealth. His name means "wealthy one" and he ruled from a great rich house under the water. The house contained great wealth in blankets, coppers and other treasures.

Many humans of legendary history attempted to reach this kingdom. Those who achieved their goal became wealthy and powerful, returning to their home village with magical boxes full of treasure.

MOON

The Moon was the exclusive crest of only a few of the highest ranking Chiefs among the Haida. Rights to this crest are still inherited.

The Raven is said to have released the Moon into the sky. The stars are pieces of the Moon that flung off when Raven threw it into the sky. An eclipse was said to be a Codfish trying to swallow the Moon. In order to prevent this, a bonfire was set with green boughs to add smoke. As people danced ceremonially around the fire, thick smoke rose to the sky causing the codfish to cough and spit out the Moon. When the people saw the Moon appear at the edge of the mountain they would drum to bring the Moon higher into the sky.

MOSQUITO

Kwagiulth legend tells about "The Cannibal at the North end of the World" who was enticing all the humans with a rainbow colored smoke. He would then capture them. A clever Chief dug a huge pit fathoms of fathoms deep and tricked "The Cannibal at the North end of the World" who fell into the pit turning to rainbow colored ash. The Chief cast a spell on him saying; "You will no longer harm my people as ‘The Cannibal at the North end of the World’ but you shall be a Mosquito".

OJIBWAY BASKETRY

This form of basketry is mainly woven from sweet grass, birch bark and Porcupine quills. Traditionally, it was a craft perfected by the Ojibway women but today there are no boundaries. This task requires undivided patience and skill; therefore, only the mature and experienced weavers have mastered this art.

At one time, this art was in serious jeopardy of being lost forever. However, with the resurgence of Native arts and crafts exemplifying the highest quality and intricacy, there are now many basket weavers intent on keeping the tradition alive.

OWL

The Owl is one of the many crest figures depicted in Northwest Coast Native design. Often, they are associated with the souls of deceased ancestors and are viewed with respect.

Owl Masks are used in the Winter ceremonies and appear as members of the sky kingdom. The Owl is commonly depicted in Mask form and also represented in Totem Poles.

PUGMIS

The Pugmis, or Merman, is an undersea serpent in Human form. He is a harmless creature who lives in the undersea kingdom and is always represented when this kingdom is portrayed in Potlatch Ceremonies. From overhead the Loon guides this creature through the water and, for this reason, the Pugmis masks are usually carved with a Loon on his head.

RAVEN

The Raven is the transformer, trickster and creator. Known in legends as the one who released the sun, moon, and stars; discovered man in a clamshell; brought the salmon and the water; and taught man how to fish and hunt.

Raven in Kwaguilth culture is known as the sky messenger of the animal kingdom. The Raven is famous for being a somewhat mischievous glutton. He was always out to please himself and have a good time, but his adventures always ended up bettering mankind.

The story of "Raven Steals the Lights" is legendary. An old man lived in a house on the bank of a river with his only child – a daughter. At this time, it was pitch black everywhere and no one could see anything. So whether she was beautiful or not, there wasn’t a way anyone could tell. Thus begins the tale of the Raven and the Sun. It’s said that the old man kept the Sun locked in a box inside a box, which had yet another box containing an infinite number of boxes until finally there was one so small that all it could contain was all the light in the universe.

The Raven was not satisfied with the state of darkness since it led to his blundering and bumping into everything. This slowed him down in his pursuit of the good things in life, which was what he loved more than getting into mischief. One day he crashed into the old man’s house and he heard the man and his daughter talking about the light. He decided he wanted the light for himself so he waited for the daughter to leave the house. He transformed himself into a pine needle to slip into a bucket of water. When the daughter drank the water and swallowed the pine needle, the Raven transformed himself into a tiny human being inside her. When he emerged, he was a very odd looking child, but it was too dark to noticed his long nose and the few feathers still clinging to him.

As the Raven/Child gained the affection of the old man, he devised a plan to get the Sun. He asked for the largest box in the house and upon being refused, he cried and screamed so loudly that the Grandfather gave him the box. After all it was only one and there were so many more. It took many days, but after a few well-executed tantrums the Raven/Child removed all the boxes. When only a few were left, a strange radiance began to suffuse the room. The Raven/Child begged to hold the light for only a few moments, and even though the Grandfather had come to love the Raven/Child with only a glimpse of him, he gave him the light. As the light was passed to him, the Raven/Child transformed into a huge Raven. He snapped up the light and flew up the smoke hole of the house into the darkness of the world.

The Raven now rejoiced with his new possession and was having such a good time that he did not see the Eagle come upon him. In a panic, he swerved and dropped almost half the light he was carrying. It fell to the rocky ground and broke into pieces. They bounced back into the sky and remain there to this day as the Moon and the Stars.

Meanwhile, the Raven was pursued to the edge of the world and, exhausted, he finally let go of his last piece of light. It fell to the East and that is how the Raven gave us the Sun.

RED CEDAR

One of the greatest gifts to the Northwest Coast Native people was the red cedar tree - a source of some of the finest materials for making objects of use and beauty. Magnificent in itself, with a beautifully flared base that tapers suddenly to a tall, straight trunk with reddish brown bark, the red cedar gracefully sweeps it boughs of gray-green needles.

The wood is soft with a wonderful firmness that permeates a most incredible odor, so pleasing to the human sense of smell but not to moths. This is why cedar is ideal for chests used to store garments and other valuables.

A good cedar tree will split true and clean into forty-foot planks with scarcely a knot. Across the grain, it cuts cleanly and precise. Red cedar has the widest colour spectrum of any wood – from blonde through to pink and chocolate brown. When steamed, it will bend without breaking. From birth to death, the wood, bark, roots and leaves of this mystical powerful cedar tree provides generously for the needs of the Native people – materially, ceremonially and medicinally.

Great cedar trees with clear true grain are becoming more difficult to find as they succumb to the logger’s saw. Yet there is no other tree that can provide quite like the red cedar.

SALMON

The Pacific Northwest Coast people believed that Salmon were actually humans with eternal life how lived in a large house far under the ocean. In the Spring, they put on their Salmon disguises and offered themselves to the villagers as food. The tribes believed that when entire fish skeletons were returned to the sea, the spirits would rise again and change into Salmon people. In this way, the cycle could begin again the following year. Since the villagers feared that the Salmon people would not be treated respectfully by White people who had no knowledge of the taboos and regulations, they did not want to sell Salmon to the first White men.

Salmon is considered the staple food of many coastal communities, brought to the rivers seas by the Raven. The Haida tell of how Raven stole the salmon from the Beaver people by rolling up their stream and landscape like a carpet and flying away. It was so heavy that he could only fly a short distance at a time. He would stop wherever there was a tree to rest. The Beaver people transformed themselves back into Beavers in order to stop him. They would gnaw down the trees that Raven stopped at and each time some Salmon and stream would escape the rolled up landscape forming great streams and rivers of Salmon. Not only was the salmon a favorite food of the Raven, it also became a favorite of the Haida.

In Kwagiulth culture, twins alone have the right to the Salmon dance. To give birth to twins was a sacred gift bestowed on a mother and was believed to have come from the Salmon people.

SEA LION

The Sea Lion was of great value for the West Coast people. He was hunted for food and its skin used for clothing and fishing floats. The Sea Lion was also important in the legends and myths, especially for the Nootka culture.

In the creation myth, the Sea Lion’s services are enlisted by the Raven to help him land in exchange for a fur coat so he can swim in the coldest of waters and keep warm.

SEAL

The round harbor seal is an important family crest. It was a favorite theme of northern bowl carvers, probably because it was an important source of oil and its meat and blubber were significant foods at feasts. Perched on its round belly on a reef, the harbor seal is a familiar sight to coast travelers.

The Seal Dish, also named the Potlatch Dish or House Dish, was a treasured heirloom which families brought out for great feasts. The use of the dish was an inherited privilege acquired by ancestral heroes in the course of legendary encounters with supernatural benefactors. The forms of the dish was made to look like Seals or Sea Lions and was linked to their function as vessels for plentiful food and not with crest privileges of any particular family. The carvings associated with the consumption of food far exceeded their function as mere containers for useful implements. The containers with inlaid Abalone and shells would be reserved for high-ranking guests or chiefs.

SHAMAN

More often than not Shamans were men and severe illness, hallucinations, visions or frequent dreams were considered the signs of such a calling.

The role of the Shaman was a powerful and respectful one, and was therefore sought after. A Shaman would pass on their powers to a younger family member who was prepared and destined for this role. A lengthy apprenticeship followed where a novice was to acquire their master’s skills and learn how to control the spirit helpers. The success of the Shaman was dependent on the powers of the spirit helpers who would punish the Shaman if they did not perform the rites correctly. These spirit helpers could be birds, insects, reptiles, constellations or other elemental forces.

Generally a Shaman served as a seer, performed and healer. If a patient remained ill or died, the Shaman was required to reimburse the family as well as deal with shame and ridicule from the community.

A Shaman mask will often have a crown of Bear claws or Mountain Goat horns as a part of the ceremonial regalia.

SISIUTL

A dramatic supernatural creature, the double headed Sea Serpent is one of the most high ranking crests in Kwagiulth culture. Its power possesses it to shift shape and transform from animal to man at anytime. As well, a Sisiutl can change itself into a self-propelled canoe which the owner must feed with Seals.

Touching the serpent or even looking at it, or a glance from it, can cause death. Legends say Shamans tried to kill the Sisiutl for its healing power and magic. It’s closely assocated with war and strength, death and revival, so warriors try to kill it to rub its blood on themselves to attain its skillful strength and become invulnerable. A warrior would often wear a head band or belt in the image of a Sisiutl to provide protection from harm.

Flakes of shiny mica found on beaches were thought to be the discarded scales from the serpent’s body. Whether carved or painted, the Sisiutl is depicted with a profile head, teeth and a large curled tongue at each end of its serpetine form and in the centre is a human head. Fins run along its back and curled appendages or horns rise from all three heads. The painted body represents scales and it may be carved horizontally, formed into a U-shape or coiled into a circle.

Sisiutl guarded the entrance to the homes of the supernatural. It was painted on the sides of canoes and hung over doorways to protect the inhabitants from evil spirits.

SISIUTL (Font is AuntJudy)

The internet has been a great source of information on Sisiutl. Here is a selection of the most significant items I found:

Sisiutl

A dramatic supernatural creature, the double headed Sea Serpent is one of the most high ranking crests in Kwagiulth culture. Its power possesses it to shift shape and transform from animal to man at anytime. As well, a Sisiutl can change itself in to a self-propelled canoe which the owner must feed with Seals. Touching the serpent or even looking at it, or a glance from it, can cause death. Legends say Shamans tried to kill the Sisiutl for its healing power and magic. It's closely assocated with war and strength, death and revival, so warriors try to kill it to rub its blood on themselves to attain its skillful strength and become invulnerable. A warrior would often wear a head band or belt in the image of a Sisiutl to provide protection from harm.

Flakes of shiny mica found on beaches were thought to be the discarded scales from the serpent body. Whether carved or painted, the Sisiutl is depicted with a profile head, teeth and a large curled tongue at each end of its serpetine form and in the center is a human head. Fins run along its back and curled appendages or horns rise from all three heads. The painted body represents scales and it may be carved horizontally, formed into a U-shape or coiled into a circle.

Sisiutl guarded the entrance to the homes of the supernatural. It was painted on the sides of canoes and hung over doorways to protect the inhabitants from evil spirits.

(http://www.nativeonline.com/legends.html#SISIUTL 3/03)

Sisiutl

A snake-spirit of the water in the Pacific coast region of North America.

(http://www.pantheon.org/articles/s/sisiutl.html 3-03)

The Wasgo or Sisiutl: A Cryptozoological Sea-Animal of the Pacific Northwest Coast of the Americas

Michael D. Swords, Western Michigan University, Department of General Studies, Kalamazoo, MI 49008

Various lines of soft evidence converge upon the tentative conclusion that an unclassified sea-animal of significant size is living, or at least recently lived, in the ocean waters of British Columbia. This animal has had several names within the various Amerindian cultures of that area, and has had a history among them for many centuries. The animal species may be identical or similar to other reported or historically pictured creatures worldwide.

(http://www.scientificexploration.org/jse/abstracts/v5n1a4.html 3/03)

MYTHOLOGY, PETROGLYPHS AND VIKING INDICATORS IN THE PACIFIC NORTHWEST

It seems likely that if the Vikings had indeed passed through the Pacific Northwest the impact of Viking ships might well have left an indelible impression. How would they have been perceived? Remember, these were the "Dragon Ships" with imposing dragon or serpentine figureheads, often on prow and stern; easily misunderstood as two-headed sea-monsters by the uninformed. Then there would be the effect of the oars on either side of the ship - quite a departure from local canoe paddling arrangements, here with a predominantly horizontal motion rather than a vertical one, thus almost "crab-like" in shallow waters. Furthermore, Vikings coming ashore in a po tentially hostile situation might well have used time-tested procedures - no "slack" marines here (if they wanted to get back on the boat, that is). In other words, they would most likely have come ashore behind their shields with speed and efficiency or pay the price. At which point we may now examine some of the more unusual Pacific Northwest maritime myths described by Joseph F. Wherry

The Sisiutl, the two-headed serpent of the Kwakiutl, was a supernatural creature said, in the lore of the British Columbia coast and Vancouver Island, to be four feet in diameter and up to twenty feet long. At times it was in league with Thunderbird and made thunder and lightning. Its 'house" was either on land or in water. The body had an identical head at each end, with a human face, implying soul power, midway between. Almost always causing death when encountered, it was all the more dangerous because it could shrink itself to a tiny fraction of its true length.

(http://www.spirasolaris.ca/sbb4g1ev.html 3/03)

Sisiutl

In particular, the Supreme Court of Canada\rquote s 1997 decision in Delgamuukw v. British Columbia infused greater flexibility into the law of aboriginal rights. Case law now suggests three general legal requirements exist for a successful novel claim under s. 35(1). In light of these requirements, this paper argues that aboriginal peoples in Canada have constitutional grounds to seek recognition of their customary intellectual property rights regarding crests, songs, dances, etc. For example, in accordance with the potlatch system of governance, it is arguable that members of the Mamalilikala nation of the Kwakwak'wakw could successfully claim an aboriginal right to exclusively use the Sisiutl and Sun crest.

(http://www.ubcic.bc.ca/docs/Robbins.pdf 3/03)

Sisiutl

The Pacific Northwest of the United States and southwestern Canada is possibly home to a creature more bizarre than the area's most famous inhabitant, Bigfoot. If Indian tales are to be believed, the waters near British Columbia are home to a creature they called sea wolf, sisiutl, wasgo, haietlik, or any of several other names; this creature is unique among cryptids by having been a totem animal of several tribes, an honor shared only with the thunderbird. Several native representations of the creature have been retrieved; all depict a long, serpentine animal with small forelimbs and a doglike or crocodilian head. A vivid description of the monster appears in an Indian legend. Shortly the water of the lake began to churn, and the head and finned for elegs of the Sea-Wolf, which some call the Wasgo, appeared near the surface. As the huge beast rose through the open trap, snapping at the bait...the split cedar snapped shut on the monster, breaking its back. In spite of this injury, the Sea-Wolf snarled and pawed and thrashed. The Kwakiutl tribe, who lived on the British Columbian coast north of the present city of Bella Coola specified that sisiutl was an animal that was "of the earth", not one of the mythical creatures of the sea; this distinctly shows that the Pacific Northwest tribes were convinced of the animal's existence. As far north as Alaska, the Inuit (Eskimos) spoke of the tirichik, mauraa, nikaseenithulooyee, akhlut, or palraiyuk, a creature which seems analogous with the Sea-Wolf of further south, if not for its six legs. Roy P. Mackal sums up reports of Canadian lake serpents in Searching for Hidden Animals; the picture he ends up with is of a creature very much like the Sea-Wolf. He goes on to speculate that the lake monsters are actually a surviving populations of a type of primitive whale called a zeuglodon. Is the Sea-Wolf, too, a zeuglodon? As a final note, depictions of what may be the same animal as the Sea-Wolf have been found as far south as the Nazca Plain, in Peru. One of the famous "Nazca lines" depicts a whale-like sea monster, complete with two forelimbs, crocodilian snout, and large eyes.

(http://www.wolfsource.org/folklore.html 3/03)

Sisiutl (Kwagiutl)

A mythical two-headed sea serpent that guarded the entrance to the homes of the supernaturals, Sisiutl was believed to kill and eat anyone who saw it; washing in its blood turned a person to stone. Transformed into a self-propelled canoe that must be fed seals, this is a creature unique to Kwagiutl mythology.

(http://www.tourismvictoria.com/Content/EN/604.asp 3/03)

Sisiutl

Sisiutl is a mythical Kwakwaka'wakw creature. Awesome Sisiutl guarded the entrance to the houses of supernatural creatures. Sisiutl was frequently painted over the doorways of houses for protection. Sisiutl is always portrayed with a human face at the center of the body. From each side of the central head protrudes an appendix which terminates with a head at each end, traditionally a head in profile. All three heads share similar features. Each has a set of curl ing horns and large round nostrils. The face in the central position is more like that of a human, the eyes are rounded and the mouth shows full teeth which are sometimes pointed. The heads at the protruding ends are less like human heads and display a mo uth with well-defined canine teeth and a long tongue which protruding like that of the serpent.

Sisiutl is symbolic of wetness and fluidity representing at the same time tears, blood, sea, and rain. This fluidity also represents changes in life; death, decay and rebirth.

Sisiutl has the power to harm people who looked at it though he is most benevolent to those with the correct privileges.

A Sisiutl story: Thunderbird and his wife came down to start their own tribe. As a human male Thunderbird caught a strange looking salmon which died only when Thunderbird bit his own tongue and spat blood at the creature. At that time he recognized the creature as Sisiutl . His wife thanked him for the gift of Sisiutl which she cut in half, bathing their newborn son in Sis iutl's blood. As a result, the child grow quickly into a giant man with a pursed mouth, who appeared made of stone. The parents were pleased as a child would be a great warrior. When the child became the man he received a special death-bringing canoe with which he could fight with the world. Each end of the canoe had a serpent head with a protruding tongue. At the center of the canoe was the head of the man. The canoe would propel itself when given navigational directions and would bring wealth, prerogati ves and slaves. Thus, Sisiutl is associated for this reason with Warriors.

(http://www.blacktusk.ca/stories/sisiutl.html 3/03)

May 2003

Nick Reynolds

Vancouver, WA

SOAPSTONE

Soapstone has replaced ivory as the most popular carving material in contemporary Inuit art. This has led not only to a greater variety of colours and forms, but to the larger size of many modern Inuit sculptures as well.

Although the generic term "soapstone" is commonly used, this is slightly misleading. Soapstone is a soft talc Steatite and is not used nearly as much as the harder Serpentine, Serpentinite, Siltstone, Argillite, Dolomite, Quartz and other types of materials.

Stone is the most versatile carving material available since it can be worked to almost any size and shape. Its colours range from rather subtle grey to luscious semi-precious green, white, blue-green, blacks, etc.

Often short in supply, artists must travel great distances over land or by boat to quarry good quality stone. Once the materials are obtained, carving proceeds in a fairly straightforward manner with the necessary skills passed down through many generations.

Most sculptures are still carved with hand tools, using saws, axes, adzes, hammers and chisels for the initial roughing out stages. Then files, rasps, steel wool and sandpaper are used for fine work and finishing, while penknives or nails may be used for detailed incising.

SUN

Released from a box by Raven, the Sun Chief inhabited the sky and it was believed he could be reached by climbing a chain of arrows. He descended by sliding down its long rays. The Sun is often carved on totem poles and masks, and sits atop the tallest totem in the world (Alert Bay, British Columbia). It represents life abundance and its warmth radiates healing and peace.

TALKING STICKS

The Talking Stick is used by the speaker or orator who has the right to make an important announcement.

The stick is carved with crest figures and ornamented. During the Potlatch Ceremony, this was a representation of the property to be given away. By touching the stick, the guests formally indicated their acceptance of amount.

Other staffs, such as Gwispeck, were carried by the heralds who went from house to house to invite people to events.

THUNDERBIRD

The Thunderbird is a mythical creature and a high-ranking prestige crest. Only the most powerful and prestigious Chiefs have the Thunderbird as a crest especially among the Kwagiulth, Nuu-Chah-Nulth and Coast Salish people.

It possesses supernatural power and is credited with creating the storms. It’s believed to live high in the mountains and carry lightening bolts under its enormous wings. When he blinked lightning came out of his eyes, and when he flapped his wings thunder roared.

He hunted and ate Killer Whales by using the two lightning snakes kept under his wings. They have the heads of wolves and are revered for their great hunting capability. These lightning snakes were often painted on the sides of canoes and then covered up by another coat of paint. The power emitted from these snakes would help the native whalers in their hunt.

Frequently depicted in Native art, the Thunderbird is often shown clutching the Killer Whale in its talons and on top of totem poles with its wings outspread. The representation of a Thunderbird bears a striking resemblance to the Eagle except that it has curly horns on top of its head.

Many legends are associated with the Thunderbird. One prominent Coast Salish legend tells of the Salish people’s great dependence on the Salmon. One day, the Killer Whale swam into the bay and the Salmon were frightened away. Soon the people began to starve and called out to the Thunderbird for help. The Thunderbird swooped down, grabbed the Killer Whale and carried him out to the sea. The Salmon returned and the people were no longer hungry. Thus the Thunderbird was known as a protector of the people and deeply revered.

TOTEM POLES

"Totem Pole" is the name given by Europeans to the carved wooden pillars made by Native peoples of the Northwest Coast.

The word "totem" refers to a symbolic relationship existing between natural phenomena (usually animals) and humans. The idea is that differences existing in nature are used to represent for differences among various groups of kin. Just as Bears differ from Eagles and Wolves, so do people of different kin groups from one another. When the Northwest Coast person says, "I am Bear", he means that he belongs to a kinship group that has a legendary relationship with the Bear. However, this does not mean that he considers himself like a Bear, or that he has Bear characteristics, rather he’s making a statement about his group membership.

The figures on a Totem Pole are visual statements about group membership and identity of those who erected them. These symbols are called "crests". The begins represented on the Poles are those figures from mythical times who were encountered by the ancestors of that group who later took them as their "crests". Thus, some Northwest Coast families claim the Thunderbird as a crest who descended from the sky to take off his animal clothing and became their human ancestor.

Totem Poles are usually erected at Potlatches (gift giving ceremonies) at which time they told stories pertaining to the crests displayed on the Pole, and the right of the family to claim the crests were publicly witnessed.

WATCHMEN

It is common to find one of four Watchmen atop a house frontal Totem Pole. Mainly representative of the Northern Tribes, there are generally three Watchmen depicted on a Pole carved in a crouching position. These figures each wear high crowned hats that usually have two or more rings carved into them representing the status of the Chief whose house they guard.

The Watchmen are known to have supernatural powers, and from their position they look out in several directions to keep watch over the village and out to sea. They protect those within the dwelling by warning the Chief of any approaching danger.

WOLF

The Wolf crest is a result of an ancestor who visited the houses of the wolves where he was taught certain songs and dances. Upon returning home, he discovered that he had been away for four years, although he throught it had only been four days. He found that he was possessed by the spirits of the Wolves.

In ceremonies, the Wolf dance portrayed the kidnapping for the original visit, and the remainder was a vivid dramatisation of his rescue from the Wolf spirit influence. Of all the animals, Wolves have the strongest supernatural powers. They are the most proficient hunters of land animals and were greatly respected for their cleverness.

A whale hunter would paint a Lightning Snake on his canoe and then paint over it. The Lightning Snake has the head of a Wolf because it is revered for its cunning hunting prowess. Although it was unseen by the whale, the power of its presence on the canoe would aid the hunter to make a strike.

Since Wolves might bestow this hunting prowess on people, they were often called upon as spirit helpers. The Coast Salish believed that Wolves were the spirits of deceased hunters. The Kwagiulth considered them to be ancestors, and frequently impersonated them in religious ceremonies.

As Wolves mate for life and live in close family units usually trvelling in packs, they are regarded as a family-oriented symbol in West Coast Native culture.

Wolf is the land manifestation of the Killer Whale as they both mate for life, protect their young and do not separate from their families. The Wasgo is a combination Wolf and Killer Whale.

WREN MASK

The Wren mask is representative of a population that existed in the beginning of the world along with Raven, Otter, Mink, etc. They were known to build their homes beneath grave boxes when they were hung from trees.

The Wren was associated with eliminating many of the creatures on earth, due to their magical and spiritual qualities. The Wren is a mythological creature with the features of both human and bird.

Dream Catchers
One of the most beautiful stories in American Indian Mythology. A loop - its centre woven in a web-like pattern - it is said in the night air there are good dreams and bad dreams - the good dreams go through the web into the one sleeping - While the bad dreams become hopelessly tangled in the web where they perish at the first light of Dawn - Made especially with you in mind.

 
Medicine Wheel
The Medicine Wheel is an important symbol in Native culture. The circle represents the cycle of life in that all life travels in a circular path. The four spokes in the middle represent the four direction, the four colours of man and the four faces of man (physical, mental, emotional and spiritual). We hope this symbolic wheel will bring you good feelings and serve as a reminder that we are one with our world and need to look after our home--Mother Earth.

                                                                           
Spirit  Chimes
This hand made shield has been inspired by memories of those that have passed before us. Our brothers and sisters of the animal world are remembered. The circle represents the precious cycle of life. When the chimes ring it is to remind us to pay our respect to those who have traveled this path before us.

Primitive Images
This line has been created to honour our many Nations. The designs, symbols and material from many nations are brought together in "Primitive Images" This collection represents & emphasizes the unity, understanding and honour between our many cultures. Each piece has been created in this spirit in the hope that it will carry the healing powers of universal peace to the wearer.

Hands Across the Nation
This product line has been created in recognition of the joining of hands across all Nations on this earth as we reach out to help other indigenous groups in their development. A percentage of all sales of this line will be donated at the end of every year to an indigenous development initiative.

 Women of Nations
This special product joins to make a circle representing the continuance of life, borne through women. The four strands of the circle represent the emotional, spiritual, mental and physical aspects of a woman's life. Women must achieve balance in these four levels of their lives which are interconnected within the circle. In today's society it has become increasingly difficult for women to achieve such balance and this necklace is produced in respect of the struggles of today's women.

fax: 604-983-2296

Raven finds the First Men

 A Raven Tale as told by Eldrbarry

This tale I know was told among the Haida, and probably other tribes of the Pacific Northwest.

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There are different stories about how Raven created the world and the first men. Some of them have the Raven forming the first people out of clay. But I like this story.

After the great flood had at long last receded, Raven had gorged himself on the delicacies left by the receding water, so for once, perhaps the first time in his life, he wasn't hungry. but his other appetites, his curiosity and the unquenchable itch to meddle and provoke things, to play tricks on the world and its creatures, these remained unsatisfied.

Raven gazed up and down the beach. It was pretty, but lifeless. There was no one about to upset, or play tricks upon. Raven sighed. He crossed his wings behind him and strutted up and down the sand, his shiny head cocked, his sharp eyes and ears alert for any unusual sight or sound. The mountains and sea, the sky now ablaze with the sun by day and the moon and stars he had placed there, it was all pretty, but lifeless. Finally Raven cried out to the empty sky with a loud exasperated cry.

And before the echoes of his cry faded from the shore, he heard a muffled squeak. He looked up and down the beach for its source and saw nothing. He strutted back and and forth, once, twice, three times and still saw nothing. Then he spied a flash of white in the sand.

There, half buried in the sand was a giant clamshell. As his shadow fell upon it, he heard another muffled squeak. Peering down into the opening between the halves of the shell, he saw it was full of tiny creatures, cowering in fear at his shadow.

Raven was delighted. Here was a break in the monotony of the day. But how was he to get the creatures to come out of their shell and play with him? Nothing would happen as long as they stayed inside the giant clamshell.

They were not going to come out as long as they were so afraid of him. So Raven leaned over his head, close to the shell, and with all the cunning and skill of that smooth trickster's tongue, that had so often gotten him in and out of so many misadventures during his troubled and troublesome existence, he coaxed and cajoled and coerced the little creatures to come out and play in his wonderful shiny new world.

As you know the Raven has two voices, one harsh and strident, and the other which he used now, a seductive, bell-like croon which seems to come from the depth of the sea, or out of the cave where winds are born. It is an irresistable sound, one of the loveliest in the world.

It wasn't long before first one and then another of the little shell-dwellers emerged from the shell. Some scurried back when they saw the Raven, but eventually curiosity overcame their caution and all of them had crept or scrambled out.

Very strange creatures they were: two legged like Raven, but otherwise very different. They had no feathers. Nor fur. They had no gret beak. Their skin was pale, and they were naked except for the dark hair upon round, flat-featured heads. Instead of strong wings like raven, they had think stick-like arms that waved and fluttered constantly. They were the first humans.

For a long time Raven amused himself with these new playthings. Laughing as they explored with wonder a much expanded world. Sometimes they helped each other, sometimes they fought over something they had found. Raven even taught them some tricks, but soon he became tired of their ceaseless activity.

For one thing, they were so helpless out in the world. They needed shelter from the sun and the rain. They were so fearful and seemed so small. And there were no girls among them, only boys. Raven was about to shove these tired, demanding and annoying creatures back into their shell and forget them, when, as so often happens with Raven, he had an idea for some fun.

Raven began to search for the girls. For it is the way of things in the world that there are both males and females of every creature. Somewhere there must be girls. Raven searched and searched. Under logs and behind rocks, he looked. But he could not find the hiding place of the first girls.

But as he searched, the tide was going out, and as it reached its lowest, the Raven spotted some giant Chitons clinging to the rocks. These giant shell fish had but one shell, fastened tightly to the rocks with huge soft lips around their edges. Raven pried one loose with his beak. And there inside was a girl. He pried off another, and another, and another in each was a girl. They were very similar to the creatures he had found in the clamshell, but more like the Chiton, softer and rounder, in contrast to the hard shell and strong muscles of the clam. And these were just as frightened of the Raven. He gathered them onto his back with difficulty, and brought them to the boys he had found in the clamshell.

Raven was expecting the boy creatures to be very happy he had found the girl creatures, but to his surprise. They were frightened of them and some even ran back into the Giant clamshell to hide. The girl creatures were just as shy and huddled together watching the males with fearful and curious eyes. Both the boy and girl creatures seemed very modest and sought to cover their bodies with strips of kelp and woven sea weed from the shore.

The boy creatures were astonished and embarrassed and confused by feelings they had never before had. They didn't know how to behave. But some of them overcame their fear and began to do things to attract the attention of the girl creatures Raven had brought. Some began to show off the tricks they had been taught - leaping and running and wrestling with other boy creatures. Some of the girls creatures overcame their shyness, first with quick glances then finally allowing the boy creatures to approach them, and even leaving the safety of their huddled group of girl creatures. Gradually the two groups began to mingle into one and just as gradually the boy creatures and girl creatures overcame all their fears and paired off, walking hand in hand, their eyes absorbed in each other totally.

Raven watched all this with increasing interest and surprise. Among all the creatures of the world, there were few whose males and females were so very different. The males proud, agile and strong, the females gentle, soft and tender. Sometimes the males would be too rough in their play with the females and there would be tears. But those same tears seemed to have an emotional power over the males bringing out out of them protective instincts. The strengths of each balanced the weakness of each.

And since that day, Raven has never been bored. In fact, at times he has almost regreted bringing the first men and women together. From the strong muscles of the clam and the soft lips of the Chiton, from the pairing of these first people came the first families. Children were born, some strong and male, some soft and female. Many generations have been born, have grown and flourished, have built and created or fought and destroyed. Many have blamed the Raven for playing a terrible joke on humanity, for often men and women just barely get along, but somehow from this strange combination of reason and intuition, of muscle and emotion arose that which was needed for the race to survive the storms of life on the shores.

Raven himself felt strange protective urges for these first people. Though a glutton and trickster by nature, he would again and again provide for these creatures he found in the clamshell. In time he would bring them the Sun, Moon and Stars; Fire; Salmon and Cedar, teach them the secrets of hunting, and the world. Raven would watch these weak creatures become both strong and loving, courageous and compassionate, able to fend for themselves and survive.

And their children were no timid shell-dwellers, but they continued to be children of the wild coast, of the stormy shores between the land and the sea. They challenged the strength of the stormy north Pacific wresting their livelihoods from the sea even as they made their homes on its shores.

Killer whale (rhun),
pencil drawing by Tom Price.

Native Lore: The Frogs And The Crane

Native American Lore

In the heart of the woods there lay a cool, green pond. The shores of the pond were set with ranks of tall bulrushes that waved crisply in the wind, and in the shallow bays there were fleets of broad water lily leaves. Among the rushes and reeds and in the quiet water there dwelt a large tribe of Frogs.

On every warm night of spring, the voices of the Frogs arose in a cheerful chorus. Some voices were low and deep---these were the oldest and wisest of the Frogs; at least, they were old enough to have learned wisdom. Some were high and shrill, and these were the voices of the little Frogs who did not like to be reminded of the days when they had tails and no legs.

"Kerrump! kerrump! I'm chief of this pond!" croaked a very large bullfrog, sitting in the shade of a water lily leaf.

"Kerrump! kerrump! I'm chief of this pond!" replied a hoarse voice from the opposite bank.

"Kerrump! kerrump! I'm chief of this pond!" boasted a third old Frog from the furthest shore of the pond.

Now a long-legged white Crane was standing near by, well hidden by the coarse grass that grew at the water's edge. He was very hungry that evening, and when he heard the deep voice of the first Bullfrog he stepped briskly up to him and made a quick pass under the broad leaf with his long, cruel bill. The old Frog gave a frightened croak, and kicked violently in his efforts to get away, while over the quiet pond, splash! splash! went the startled little Frogs into deep water.

The Crane almost had him, when something cold and slimy wound itself about one of his legs. He drew back for a second, and the Frog got safely away! But the Crane did not lose his dinner after all, for about his leg was curled a large black water snake, and that made a fair meal.

Now he rested awhile on one leg, and listened. The first Frog was silent, but from the opposite bank the second Frog croaked boastfully:

"Kerrump! kerrump! I'm chief of this pond!"

The Crane began to be hungry again. He went round the pond without making any noise, and pounced upon the second Frog, who was sitting up in plain sight, swelling his chest with pride, for he really thought now that he was the sole chief of the pond.

The Crane's head and most of his long neck disappeared under the water, and all over the pond the little Frogs went splash! splash! into the deepest holes to be out of the way.

Just as he had the Frog by one hind leg, the Crane saw something that made him let go, flap his broad wings and fly awkwardly away to the furthest shore. It was a mink, with his slender brown body and wicked eyes, and he had crept very close to the Crane, hoping to seize him at his meal! So the second Frog got away too; but he was so dreadfully frightened that he never spoke again.

After a long time the Crane got over his fright and he became very hungry once more. The pond had been still so long that many of the Frogs were singing their pleasant chorus, and above them all there boomed the deep voice of the third and last Bullfrog, saying:

"Kerrump! kerrump! I'm chief of this pond!"

The Crane stood not far from the boaster, and he determined to silence him once for all. The next time he began to speak, he had barely said "Kerrump!" whe the Crane had him by the leg. He croaked and struggled in vain, and in another moment he would have gone down the Crane's long throat. But just then a Fox crept up behind the Crane and seized him! The Crane let go the Frog and was carried off screaming into the woods for the Fox's supper. So the third Frog got away; but he was badly lamed by the Crane's strong bill, and he never dared to open his mouth again.

It is not a wise thing to boast too loudly.

The Medicine Wheel
The Circles of Life

In many Native American cultures, there is a vital representative of life known as the "Medicine Wheel". This circular pattern, no matter how portrayed, represents the every aspect of life. Usually this consists of the 7 directions: west, north, east, south, sky/heavens, earth, and inner self. In this particular medicine wheel, it shows how all 7 directions intertwine with each other. I have only a little knowledge of two cultures, the Sioux and the Cherokee. However, my Cherokee knowledge does surpass my knowledge of the Sioux, therefore I will give only a very brief explanation of the Sioux's medicine wheel. After that I will be using only the Cherokee way of thinking.

And please be advised here, I will represent this in the Indian way of thinking. But I will also add scripture from time to time to back up what the Cherokees believe. So if you are offended to either or both, then please don't continue. You may be disappointed to see that the Cherokee or Sioux way of belief and the Bible are quite compatible.

The Sioux Way of Life
First I will present the Sioux reference in the four directions. They start with the west, then continue clockwise to the south, then add the Father Sky, Mother Earth, and the inner self. The west is represented with the black, where the Thunder Beings (black) reside. This is from where the rains come, a necessity to life existing on Mother Earth. The north is the place of rest, from where the snow (white) comes, giving Mother Earth a rest. Next is the east, from where the sun (yellow)rises, a new awakening, a better understanding. And south is where the journey is completed, the spiritual (red) aspect, life after death. From here we continue our journey on.

The Father Sky, the heavens is represented by the color blue. This is where the Great Spirit resides. In the skies are the stars and the comets, and other wondrous signs that shout that only the Creator could have created the whole universe, making it work in harmony and unity. And it is towards this direction our prayers are directed. Mother Earth, represented by the color green, is what feeds us, nourishes us. The Father Sky rains on Mother Earth and produces plants for animals to eat, in which turn we have the honor to gather both for our ourishment. And then you have the spotted eagle that represents the part of Grandfather, the Great Spirit, has placed within us, to guide us and direct us adhering to His will.

The Cherokee Way of Life
The Cherokee, as you will see, are very close to the Sioux. A few colors are changed, but all in all, the direction represents almost the same. First I will give a brief description as I did for the Sioux. Then I will give a much more detailed aspect of what each direction represent, especially the Four cardinal directions.

To start the life cycle is the south, white, purity, natural things born into innocence. And the west, black, represents the physical growth of all things. North is blue, as the blue-white of the snow, where it is time to allow our minds to grow and put aside our physical, allowing it rest. Eastward is red from where the sun rises, which represents the spiritual aspects, completion of the total aspect of a full balanced human life.

The sky, the heavens, are represented by the color yellow (happiness in Cherokee), while the earth is represented by the color brown, representative of ever-changing world and the Sacred Fire that resides in us is green. Once the circle is completed by the spiritual aspect, then the journey starts again as pure, forgiven, fresh in the south and then we continue on through the circle of life enduring to, yet never completely reaching, perfection in a balanced life. And in all this, the heavens, the earth, and the Sacred Fire all intertwine with every area of our life as we are striving for harmony with all creation.

The South - Uganowv
To start with a more in-depth study of the Cherokee, we need to carefully study every direction represented in the seven directions. I will start with the south as this is the start of every natural life. When we are born, we are born pure, innocent, unaffected by the influences, bad and good, of life. Thus the color white, without blot or blemish. This part represents every creation, not only man. All of nature resides in this area. And this is the area that shows how we should treat nature, all creation, with respect and complete brotherhood.

This is the direction we, our spiritual beings born into the flesh. Knowing this, children should be treated with respect, protected and nurtured in the knowledge that it is the children that are closest to knowing the will and ways of the Father. Biblically, Jesus said in Matthew 18 that unless we become as little children, we will never enter into the kingdom of heaven. And if anyone should cause a child to do wrong, they would be better off if they had drowned themselves at that very moment! And again later in the next chapter He says that the kingdom of heaven belong to children, so don't hinder them!

Therefore, this agrees with the Cherokee belief that we are born in innocence and purity at the closest time of our earthly lives to the Father as we have ever been. Children are to be treated with the greatest of respect. And yet it is still our responsibility to teach our children the "rules" of this world, but without beating down their God-given spirit. It is true that each of us are born individuals and that each of us have our own will. And it is up to the parents to help guide this child in this "new" world they've entered in to make their own decisions, yet be open to the Creator's will and purpose for putting us here and not teach them the wrong ways of the world. And here I must note, we should teach our children there such a thing as "right and wrong" according to God, the Father and His teachings. And this is not only Biblical, but historically lived. (If you are interested, you can visit my page for the every day Cherokee way of living the right way at living life.)

The West - Wudeligv
It seems that most culture have the west as being represented as the color black. Black is because of the early teachings of the darkened land. This is where the sun sets.

The west represents our physical life. Our bodies, our competitive urges, the things that become sacred in our lives, and absolutely our "helping others" in every physical means. This should be thought of as our "teenage" or adolescent years in life. This is where we are growing up after discovering the "ways" of the world and trying to become a part of it. And if I may, this is where most of us focus on our physical fitness of our bodies. Also, beauty and ugliness of the physical "skin-deep" theories are gathered in by us as individuals. If we aren't taught correctly before and during this stage in life, these bad things will enter in and have more of an impact on that could disrupt the harmony needed to live a balanced life.

Yet at the same time, the west brings out our competitive nature which is good for us as individuals. It brings on humility in the areas where we don’t excel in, and in reverse, give us a little ego boost where our strengths are. Through this, with an appropriately developed mind, we will learn where to apply ourselves, how best to put ourselves forward in a way that will produce the best results and know what to avoid. For example, not wasting our abilities on a wrong "career" that becomes fruitless and miserable because though we may have wanted to do "this", but through a well-balanced learning and knowing who we are and applying our God-given talent where it was to be put in the first place, we can ultimately focus our physical abilities on where they are best applied, thus being better balanced within ourselves.

At and the same time maintaining a well-balanced nature of life, keeping what we learned/knew from the south in purity, as a child in mind and growing upon that.

The North - Uhyvdlv
The north, represented by the wonderful relaxing bluish colors of the snow while Mother Earth rests, brings us to the area/time of our lives where we should start developing our mentality, our knowledge, and start leaving behind the physical desires. These are our adult years. And this is where wisdom first begins, though not in completeness, and actually not even touching any more than the surface! This is where we begin to learn and apply what we have learned and then begin to share our lessons in life with others, teaching them our own lessons in life to help them with their paths. This is where we first become "relaxed" with ourselves, to stop chasing obscure things, to begin to realize what our true purpose in life is to be and start applying it to our lives.

It is at this time of life, you should give your body a rest, yet remembering there is still a balance to maintain, but here you should focus on developing your mind with as much enthusiasm as you did your mind over matter." But you mustfirst develop your mind enough to know what you can and cannot control. There is so much more to learn in this world besides how to always be on top, how to look and perform our best according to others' expectations, and other such trivial ideas.

We must learn in this particular time of our life how to balance the natural, physical and mental point in our own life and still yet start building on the next cycle, the spiritual. And the mental part is essential, just as physical health learned in the west, and the purity learned in the south. And all this is still in unity with the spiritual aspect of ourselves. This is where we learn to think and reason for ourselves, not depending on others to tell us how "this is" and how "that was", but to see it for ourselves and learn our own lessons from what "we" have seen. Of course, we are to learn from our elders and these lessons should always be kept close to our hearts and taken from, but we need to exercise our own minds, learning how to think for ourselves, in case of situations in which we have no one to give us help through the problems. And to learn how to focus on the Creator to give us answers.

The East - Kalvgv
The east is of course where the sun rises, and associated with fire, represented by red. It represents the spiritual aspect of our circular path. (And I always love to point out that this is also the direction that Jesus said He would return to the Earth.) However, this is not to be confused with the "Sacred Fire" that I will get to later. The east actually refers to our "spirit" and the growth of our personal spirit. It is believed to be the direction from which our spirit first enters into this world to be joined with our fleshly bodies.

Now the Cherokee start their prayers of a morning facing east, in this way acknowledging our spiritual direction and the “Morning Star” from where could be gathered wisdom. But if the prayer time is more indepth than the morning prayer of thanks, then they would turn and face each direction praying for whatever guidance/strength they need. There are traditions that include immersing one’s self in water (many times on a daily basis), but I will not get into detail here. When the Cherokee’s prayed, they felt they needed to rid themselves of uncleanness that could keep the Creator from hearing them or working with them and this is the importance of water. Even though the “answer” might be right there in front of them, their eyes could be blinded to the fact. Now water was used as a representation of getting rid of filth, just like the baptism ritual today. And all this is backed up with scriptures in the Bible.

Father Sky - Galvlohi
From the heavens can be seen the glory of God’s creation. It is also from the sky that rain comes to cause things to grow on Mother Earth and provides us warmth. And it is from this all of nature is able to prosper and be nourished. The sky is represented by the color yellow, as in the sun. It represents happiness/peace and also is the abode of the Above Beings in which the ancient Cherokee believed there were three. And the sky envelops the world in full, surrounding it on all sides and even reaching to the ground.

Mother Earth - Elohi
The earth is represented by the color brown, the color of the ground. Another term used meaning below is hawinaditlv. It is of the earth all of the creation are made from. And it is of the earth from where we find our life-sustaining needs, especially the plants and animals. The plants are here to provide medicine, shelter and food. The animals provide food, shelter, companionship and many other daily provisions. Before we take of any life from another whose purpose it is to provide themselves for us, we should always ask their permission and then thank them properly for their giving up of their life. This is only proper manners, sincere respect, not worshipping as some have believed. And when searching for herbs, plants, or other like things, one should leave the first 4 to 7 they find according to availability. This is a way of “tithing” and a way of making sure you are not going to take the last of a kind.

The Sacred Fire/Center - Ahani
This is where the part of God has set His Spirit in us, to “attach” us with Him. This is represented by the color green which to the Cherokee green is the same word for "a new thing/kind". This is how the Creator talks to us. I find it compares very well to the Christian theory of the His Spirit living within us. The Bible does over and over again talk about the fire of God. And when the Holy Spirit was seen over the heads of the believers in Acts, He was seen as tongues of fire.

This Sacred Fire resides in us teaching us through our conscience, leading us away from wrong, into the right. Many times, we must stop and listen in a quiet place, preferably in the middle of nature, being as one with the Creator’s work. When we stop, then we can hear His voice much better. We should listen to His voice. The Sacred Fire touches every part of our lives, every part of the circle of life. And this is why the Sacred Fire that burns in the Cherokee lands should not be allowed to go out. It is representative of God and His Fire. And it is believed that the original Sacred Fire was given to us by Jesus when He visited our lands.

And from here, we continue on the circle of life, starting again in the south, working with the natural/pure, the physical, the mental, the spirital, bringing them all together in harmony, understanding each of them and always being influenced by the Sky, Earth, and the Sacred Fire that resides in each of us.