History has not been kind to Tenskwatawa, otherwise known as Lalawethika or The Prophet. He is inevitably compared to his heroic brother Tecumseh and fails to measure up in both physical and moral stature. He seems hidden in the shade of his brother's name, whereas his brother would never have had the stature he received if it were not for The Prophet's religion of classical Indian heritage. Lalawethika seemed to be plentiful of both physical and social shortcomings. An unimpressive-looking man of below-average height, fond of wearing jewelry, especially small medals, which he hung from his pierced nose and ears. His most striking physical characteristic was his damaged right eye, which was permanently closed after he injured it with a bow and arrow. Lalawethika was not a likable person. He was not accepted by the other Shawnee youths and refused to take part in traditionally prestigious male activities such as hunting and fighting. As a young man he boasted of his abilities but seemed to lack anyambition. He attempted to compensate for his misfortunes but was only counterproductive in making "a truculent, bragging personality that earned him his nickname Lalawethika (The Rattle or Noisemaker)" (p. 73). Two activities Lalawethika liked were drinking and talking. He wasn't as gifted a speaker as his brother Tecumseh, but he was nonetheless manipulative and forceful. Using these qualities he became a medicine man in Tecumseh's village. Lalawethika's transformation from a lazy drunkard into a powerful spiritual leader came after a dream in which he claimed to have been visited by the Great Spirit. He proclaimed his new name to be Tenskwatawa meaning "The Open Door." White settlers began to call him The Prophet because he said the gods had shown him the path to salvation for his people. This new religion called upon Natives to reject white culture and return to the traditional way of life. Tenskwatawa gave up alcohol and urged his followers to do the same. The distinguished changes apparent in Tenskwatawa immensely supported his new way of life. When those sent by The Master of Life took Lalawethika in his dream, they showed him a very fertile land full of game as well as a large wigwam where eternal fires burned. "The Master of Life had chosen him to lead the Indians back down the road toward salvation" (p. 76). At the heart of these new teachings was the belief that the land was held in common by all the tribes.
Sacagawea, also known as Bird Woman, was born to a Shoshone chief in 1788, in Salmon, Idaho. At the age of twelve, she was captured and sold to the French Canadian fur trader, Toussaint Charbonneau, and was made one of his many wives. Setting forth after the conformation of the purchased land, Lewis and Clark approached the hired interpreter, Charbonneau and his unknown Native American wife. They were to serve as guides for the party. Being only sixteen, her and her husband accompanied Lewis and Clark, graciously directing them on the expedition. She later gave birth to a boy, Jean-Baptiste, nicknamed “Pompey”, at their fort. Since Clark had become deeply attached to the infant he offered to take him, when weaned, to educate him as his own child. Less than two months later, the expedition was to continue and Sacagawea had her infant son strapped on her back sharing the hardships of the journey. Sacagawea posed as a guide, spectator, and translator because she was familiar with the geography, animals, and plants. When traveling through the land, she quieted the fears of other Native American tribes because she served a...
His name is Wautheeweela. It means Bright Horn, referring to horns on a deer. He is ten years old, and ready to make his journey to prove his manhood. He and other boys from his Shawnee tribe have been physically toughened and taught to be independent since an age of around six. In winters, they have had to break the ice to jump into the freezing river to continue their daily routine of learning to survive with Nature and its elements. Now will be his test of endurance. He is sent into the woods with a bow and arrow and told not to come back until he had shot something to eat. His face is blackened with charcoal, a sign to all who saw him that he is on his quest and cannot be helped. He would not end up like his friend, Little Wildcat Alford, who went two days alone in the woods without food, and became to weak too shoot, but did manage to kill a quail and return as a man (Wallace, 1970). Bright Horn was better then that, mentally and physically, and has waited for this day to come. Face blackened and weapon in hand, he heads out of his tribe's settlement. He must be smart. He walks along the creek with many bends, the Conodoguinet, until the sun reaches the land. Now he rests on the bank, throwing pebbles into the creek, watching little fish swim around with no apparent direction what so ever. He waits until nightfall to move inland a little bit, to scout out a spot where animals might come to the creek. He sets himself up against a tree and falls asleep. He awakes with a crackling of a twig. A full moon is shining, creating many eerie shadows on the ground. He waits patiently to see what is approaching. He sees a reflection of an eye, a greenish glow coming from it. It is deer comin...
She writes, “‘We’re going to have to do something about your tongue,’ … And I think how do you tame a wild tongue, train it to be quiet, how do you bridle and saddle it? How do you make it lie down?” This example includes Anzaldúa at the dentist and the dentist attempting to work on her mouth but her tongue interferes with the procedure and makes it difficult for the doctor to work. In this example, tongue works as a double meaning for both the body part and for one’s mother tongue, or the language they natively speak. This is how the struggles that the dentist has with her tongue becomes a metaphor for the struggles she experiences due to her wild tongue, as in native language rather than the body part, in Texas. The ethos in this passage are encompassed in the personal experience aspect of the passage and the pathos is due to the descriptive nature of the violent actions used to take away one’s native tongue. The emotion comes across due mainly to Anzaldúa’s analysis of the situation, where she uses harsh language with strong negative connotations. Accompanying her word choice with her analysis of the situation, the reader understands the emotion and empathizes with
His legend does not have an exact starting point, though scholars know he was born sometime in the late 1820’s. He was the descendant of a respected family, his grandfather Mahko, the chief of their tribe before his dad, Talkishim, or “the Gray One.” He was born into the Chiricahua tribe, one of many Apache bands in the area. His original Apache name was Goyahkla which means “one who yawns.” His birthplace is thought to be somewhere near present day Clifton Arizona, though no one really knows for sure; Geronimo called it “No-dayohn Canyon.” He says he had three brothers and four sisters, but he most likely only had one blood-related sibling, his sister Nahdoste. Their language had only one word for both sibling and cousin, so distinguishing between them was next to impossible. (Stout 1-10)
To take an Indian wife went against Deerslayer’s beliefs and convictions. Marrying a woman outside his religion and traditions would cause him to compromise his morals and standards.
After spending a semester looking at Gardner's limited selection of people, I became frustrated at his blatant message that White male creativity is the only one to exist. With his obtrusive message in mind, I felt the need to challenge Gardner and his model to become less Euro-centrally male driven. In order to confront him, I have chosen a person who is neither, White nor male. Instead, she is a Black American woman who I can consider to be, in many aspects, a creative genius.
These approaches by European Americans were thought to be more socially acceptable means to acquiring more land and expansion of their new world. The missionaries were successful at baptizing hundreds of Native Americans. They used the bible, sermons and Christian beliefs in God to influence tribal members to give up their cultural beliefs. The bible was translated into their native language in order to provide instruction and commitment to the word of God. In this culture, the way to a better life and forgiveness for savage acts, would be offered to all who believe in one God and become Christians. Heaven was introduced to the American Indians as well as a new belief in Hell, as an alternative demise. In all, many Christians came about from the missionaries’ efforts. Catherine Tegahkouita was one of the most celebrated Mohawk convert. There would be no other as devoted to God as she was during this crusade. “Nothing could be more beautiful, but with that beauty which inspires the love of virtue. The people were never weary gazing on her, and each left with his heart full of the desire to become a saint”.5 As more and more time went on, villages grew in Christian numbers. Still the missionaries continued to venture on to new unexplored lands to bring God’s word to them. Their objective, to save them from their barbaric
He became fascinated with the outdoors and natural history and wanted to learn more about it. This became a lifelong passion so his mother taught him how to gather wild herbs for medicinal purposes. Lewis first dealt with a native Indian group. The Cherokee Indians lived in antagonistic proximity to white settlers, but Lewis seemed to be a champion for the Cherokee amongst his own people. Governor George Gilmer of Georgia described the young Lewis as “having inherited the energy, courage, activity, and good understanding of his mother”.
The name Sacagawea translates to “bird woman” in Hidatsa and “boat puller” in Shoshone language. “Among scholars there's a preferred spelling [...
Ohiyesa’s father, Jacob “Many Lightnings” Eastman was instrumental in his assimilation into the white man’s culture, beginning with his education. Unlike many other Native American children in boarding schools, Charles learned to read and write in his native language. This progressive program of learning was often criticized because of the fear felt among American settlers after the Great Sioux Uprising. The settlers, as well as the government agencies, sought only acculturation of the Indians into the w...
There is a deep relationship between the environment and Western Apache people. The bonds between the two are so strong that it is embedded in their culture and history. Keith Basso, author of Wisdom Sits in Places expanded on this theory and did so by divulging himself into Western Apaches life. He spent fifteen years with the Apache people studying their relationship with the environment, specifically concentrating on ‘Place-names.’ When Basso first began to work with the Apache people, one of his Apache friends told him to ‘learn the names,’ because they held a special meaning with the community. (Cruikshank 1990: 54) Place-names are special names given to a specific locality where an event took place that was significant in history and crucial in shaping morals and beliefs. Through the use of place-names, the environment became a teaching tool for Apache people.
He prophesied that the white spirits would come in numbers like sand on the lake shore,
The passage above comes from the book Potiki. It’s when granny Tamihana breathes life into Toko and gives him the name of her deceased brother. In Potiki, a novel written by Patricia Grace, we are introduced to a family that is given a special gift. That gift is in a form of a child named Toko. Toko isn’t any ordinary child for he knows all his past stories and has the ability to see future stories. Toko was born by Mary and is cared for by Mary’s brother Hemi and his wife Roimata. In yet another novel, there is a strong presence of mythological icons being incorporated into a book. Grace ties the legend of Maui into the character of Toko. Toko and Maui were both born prematurely. Another similarity Grace ties in with the legend of Maui is the fishing story. Maui goes out fishing with his brothers and brags that he’ll catch a bigger fish than his brothers and Toko’s fishing with his family in the lagoon and catches a big eel. Lastly, Grace links the legend of Maui’s death to Toko’s death. In Potiki, Toko enters the wharenui to bring back Manu who was sleepwalking. Instead a gunshot was heard and Toko was killed. In the legend of Maui, Maui tried to capture death by trying to crawl into the death goddess “hidden source of life” to capture her heart. A bird laughs, which woke the death goddess and closed her mouth. The teeth of the death goddess cut Maui in the center and killed him.
Within gaming or anything that is interactive there is an element of “play” that coexists with the activity. Play becomes an important characteristic because it contains elements that are mentioned by Johan Huizinga to signify the importance of play culture. Huizinga elaborates on “play” through the concept of the magic circle and that “play” is not either “ordinary” or “real” life. These two characteristics within Huizinga’s play culture helps the reader define the idea of play, but rather puts it into question of whether or not “play” can have a definition or not. Play culture is reinforced with characteristics by Huizinga, but can be further argued that play inherit the characteristics, but does not fully define what “play” really is; especially not through the magic circle or having play being ordinary or real life.
... spoke about his missions around Southeast Asia. He mentioned how they were forced to burn down all the huts they possibly could as well as the Southeast Asians’ personal possessions, food, and even the livestock. He also talked about the crying women and children heard as they carried out these missions.