Goyaałé

Geronimo was an important 19th-century Apache warrior, leader, and holy man, born

June 16, 1829. He was a war chief of the Bedonkohe band of the Chiricahua Apaches, located in what is now Arizona, and was one of the driving forces during the Apache Wars, renowned for his military resistance against both Mexican and American forces. 

Geronimo's real name was Goyaałé, which means "one who yawns" in Chiricahua Apache (often spelled Goyathlay or Goyathle in English.) The name "Geronimo" is a Spanish name equivalent to English "Jerome," and was given to him by the Mexicans for reasons that can only be guessed at (some people have hypothesized that the Mexicans may have been praying to St. Jerome as they fought against him, others that Mexican soldiers simply couldn't pronounce his name and picked this Spanish one for him.) He himself was reported to frequently refer to himself as Geronimo. Many Apache people from this time period used Spanish names in their everyday lives, believing that limiting the use of their Indian names conserved their spiritual power.

His time to leave this life as an old man on February 17, 1909, was a profound loss.  

- anon 

80 years: HIS struggle for the People.

Geronimo, Apache chief. Quelle homme.

Apache chief Geronimo (1829-1909) was born in the upper Gila River country of Arizona. Although he harbored animosity toward the Mexican soldiers who killed his wife and children, he also grew to dislike the Anglo-Americans who took over the region following the 1848 Treaty of Guadalupe Hidalgo. After his Chiricahua Apaches were forced onto Arizona’s San Carlos Reservation in the mid-1870s, Geronimo led his followers on a series of escapes that bolstered his legend and embarrassed the U.S. government. He surrendered to General Nelson Miles in 1886, and remained a celebrity in captivity until his death at Oklahoma’s Fort Sill. ~ anon 

Our Girls

Daughters shape their fathers in profound ways often unseen, but they are felt by fathers of daughters.

Geronimo’s Daughter Lenna (or Lena), Lena Geronimo was born in 1886 in Fort Marion, St. Augustine, FL, while her father was a prisoner there. The medical staff gave her the name Marion, after the fort, but she took the name Lenna upon returning to the Southwest. Lenna Geronimo, the daughter of Geronimo and wife Ih-tedda, a Mescalero Apache, was the full sister of Robert Geronimo, Geronimo's only living son. Lenna was Bedonkohe-Mescalero.

Geronimo with his daughter Lenna, daughter of his wife Ih-tedda, a Mescalero Apache born 1886 in Fort Marion, St. Augustine, FL, while he was a prisoner.

an Apache story

Child of Water & Little Blue Rock

Yesterday a long time ago, four monsters lived on the earth. They were horrible monsters. They loved to catch the People and eat them. This did not make them very popular with the People. Whenever the monsters approached, all the People ran away.

One night, a monster stomped up to the wickiup of Child of Water and his mother. Before his mother could stop him, Child of Water challenged the monster to a contest.

"Here are the rules," said Child of Water. He carefully explained that he would be on one side and the monster would be on the other. Both sides would have a chance to shoot four arrows at each other, at the same time. Whichever killed the other first would get all the food. "Do you accept these rules and promise to obey them?" chanted Child of Water, in the way of the people. Child of Water was only a very small boy. But he knew the chant was binding. It was a promise that must be kept.

"I'll play your silly game," laughed the monster. "First I'll shoot you full of arrows. Then I'll eat you, your mother, and all your food!" Just thinking about this satisfying treat had the monster smacking his lips hungrily.

As both fighters took their positions, Child of Water leaned down and picked up a turquoise blue rock. The rock was a gift from the gods, a thing of protection. But Child of Water did not know that. While he was looking at his rock, the monster quickly shot four arrows at Child of Water. This was against the rules, but the monster did not care. Much to his surprise, all the monster's arrows missed Child of Water. Quickly, before the monster could do anything else against the rules, Child of Water shot an arrow at the monster. The arrow pierced the monster's heart and killed him dead. By then, everyone had gathered around. It was obvious that the Devil Dancers were among them. What a noise they made that night rejoicing!

The next day, Child of Water's mother bore a hole in that lucky blue rock. She strung it into a necklace. Ever after, Child of Water wore the blue rock around his neck for love and luck. Over time, Child of Water found many blue rocks. He made a wonderful necklace for his mother, to keep her safe as well.

As time went on, and as Child of Water grew taller, each monster came to challenge him. Each time, wearing his lucky blue rock, each monster's arrows missed Child of Water. But Child of Water's arrows killed each monster, every time, until all the monsters were gone.

As all Apache children know, it is a wise thing to hunt for turquoise blue rocks. If you find one, you too might find yourself some luck. ~ an Apache story

"This is the kind of heart Americans do not have. Conflict without resolution is more the American way. It is why 9/11 has no conclusion. The collective heart is fearful of its own ghost monsters returning in the night and no one in power has the power to clear his heart and resolve the conflicts created for the sake of the people."

 

~ Dawn Wolf, Keeper of Stories

9.10.15

 

2 boys at Intertribal dance in 2011

 

 



SISTERHOOD

Wild Woman Sisterhood

Wild Woman with Wilds Cats

“To win the Wildish Woman’s Heart, a mate would understand her natural duality through and through. Anyone close to a Wildish Woman is in fact in the presence of two women; an outer being and an interior criatura, one who lives in the topside world, one who lives in the world not so easily seeable. The outer being lives by the light of day and is easily observed. She is often pragmatic, acculturated, and very human. The criatura, however, often travels to the surface from far away, often appearing and then as quickly disappearing, yet always leaving behind a feeling: something surprising, original, and knowing.”

~ Clarissa Pinkola Estes

artist unknown
Sept. 17, 2013

Apache women
late 1800's

In traditional Apache culture, the most important Ceremonial event for women is the 'coming of age' Ceremony, or Isanaklesh Gotal. This four-day ceremony endows young women with the power of Isanaklesh, the female Apache deity. The Ritual transforms the girl to a Woman and teaches her the responsibilities she must meet as a good Apache woman.

This is also know as the 'Menarche Ritual' - anon

APACHE

Geronimo 

Apache Sunrise Ceremony: Na’ii’ees & Drummers

Apache Sunrise Ceremony - Na’ii’ees initiates & drummers

Na’ii’ees Ceremony

Apache Sunrise Ceremony - Na’ii’ees

Apache Sunrise Ceremony


Called the “Na’ii’ees”, the Apache Sunrise Ceremony is a four-day communal celebration that marks the first menstruation of an Apache woman. It consists of numerous sacred rituals, dances, songs, and enactments during which the girl becomes a living representation of White Painted Woman, the first woman in the world and the mother of the Apache people (Yupanqui 1999).

The purposes of the Sunrise ceremony are numerous. First, a young woman undergoing the ceremony achieves a deep connection to her spiritual heritage. She identifies with White Painted Woman and the symbol of divine womanhood that she represents. Second, it marks the transition from childhood to adulthood, allowing the young woman to celebrate her new status in a communal setting. Third, it helps her embrace her role as an Apache woman, encouraging her to be hard working, selfless, and composed. According to Tika Yupanqui, the young woman’s “temperament during the ceremony is believed to be the primary indicator of her temperament throughout her future life“. Finally, the Sunrise ceremony helps unify the community by bring friends and families together (Yupanqui 1999).

The hosting of a Sunrise ceremony can sometimes require up to six months of preparation. The young woman undergoing the ceremonial ordeal must be trained, her buckskin dress must be sewed, a medicine man must be chosen, food must be prepared, and a hundred other large and small tasks must be completed simply for the Sunrise ceremony to begin (Yupanqui 1999).

Because of the physical element of the ceremony--the girl dances and runs extensively--rigorous physical training is often a large part of the preparation for a Sunrise ceremony. During the week before the ceremonial, the girl’s family honors her godparent’s by serving them a special meal. Then, four nights of nights of singing and prayers lead up to the main ceremonial (Yupanqui 1999).

The actual ceremony is just as complex as the preparation, if not more so. It traditionally takes place the summer after a girl’s first menstrual cycle. Families usually pray that the weather will be pleasant for the ceremony, but if it is not--if, for instance, the creator god Usen decides to give them rain--then the Sunrise Ceremony simply becomes a sacred test of the girl's faith and endurance (Leffanta 1999). The Sunrise Ceremony consists of several smaller rituals, the more significant of which include the Dressing Ceremony, the Sunrise Dance, the Massaging, the Crown Dance, and the Painting Ceremony.

On the day before the ceremony, the men who will be involved take a sweat bath to purify themselves (Goseyun 1990). Then the medicine man and his assistants prepare some of the ritual items that will be used during the ceremony, such as a scratching stick, drinking tube, an abalone shell pendant, a downy eagle feather, a fringed buckskin serape, and a large buckskin. A special meal is cooked and served to the girl’s godmother. Sometimes the Dressing Ceremony occurs on this day; at other times it takes place the next day (Goseyun 1990).

Before sundown on the day of the ceremony, the girl’s godparents come dancing into the camp and dress her in her traditional--and highly symbolic--clothing. Before the dressing ceremony begins, the medicine man will make a speech, urging people to be prayerful for the duration of the ceremony and reminding them that they are all brothers and sisters. He tells the girl that she because she is embodying White Painted Woman during this time, she will have access to White Painted Woman’s special healing powers. He admonishes her to fast and drink only water (Goseyun 1990).

Then the dressing ceremony begins. The young woman is led to the middle of a ground-covering where feathers, drums, buckskins, scarves, beads, shells and sacred yellow pollen have all been carefully laid out. The last thing to be put on her is the eagle feather. After the Dressing Ceremony, the medicine man and his singers sing thirty two songs (Goseyun 1990).

The next day, the young woman is woken up before sunrise by one of the medicine man’s assistants and is led out to the dance grounds. There, she prepares the blankets she will dance and be massaged upon. That morning, she dances for six hours total, a test of physical as well as spiritual endurance. Later, the young woman kneels down on her blanket and sways back and forth to the sound of the medicine man and his assistants singing (Goseyun 1990).

Finally, she is bid to lay down on the blanket, and she is massaged by her godmother (Goseyun 1990). Her legs, back, and shoulders are massaged to mold her into a strong, beautiful woman (Yupanqui 1999).

After the Sunrise Dance, two men cut down trees that will be used to build the girl’s prayer tipi. That evening, dinner is served to everyone and there are gift exchanges. Then, the Crown Dancers--who are always men--perform. They are considered to be spiritual beings, not men in costumes, and the assembled people bless them with sacred yellow pollen. Thirty-two Crown Dance songs are sung that night, and the girl dances with the Crown Dancers in her tipi all night (Goseyun 1990).

The girl is permitted to sleep for a little while, and then the following morning she is again drawn to her blanket, where she begins grinding the corn for her Painting Ceremony. Then she dances for several hours more and is painted from head to foot with corn, pollen, and sometimes clay (Goseyun 1990).

After the Painting Ceremony, the Crown Dancers perform once again, are thanked, and dismissed. The girl is allowed to rest for the remainder of the day. The next day final prayers are said. The girl is undressed by her godmother, more songs are sung, and the Sunrise Ceremony ends (Goseyun 1990).

As mentioned previously, during the Sunrise Ceremony the young woman is considered to be the living embodiment of White Painted Woman. While performing the actual rituals in the ceremony, her powers are used for herself. However, between rituals and when the ceremony is over, individuals will often approach the young woman to receive the benefit of her blessing, which has the power to heal. When being healed by the young woman, the patient kneels or stands across from her. She lifts her arms--palms upward--four times without ever actually touching the patient (Harvard College 1998).

Associated with the powers of White Painted Woman are taboos that the young woman must follow. She cannot drink except with a straw, because the cup she drinks from may cause her to grow whiskers about her mouth. She is not allowed to bathe, because that would wash away some of the power. If she has an itch, she must scratch it only with a scratching stick, for otherwise she will develop sores that could potentially cause ugly scars to form (Harvard College 1998).

According to Tika Yupanqui, “In the early 1900s, when the U.S. government banned Native American spiritual practices and rituals, conducting the Sunrise Ceremony was an illegal act; as a result, its practice diminished, and those ceremonies that did occur were conducted secretly” (Yupanqui 1999). It wasn’t until 1978 that the Sunrise Ceremony was openly re-established on most reservations under the protection of the American Indian Religious Freedom Act. As a result, the practice of the Sunrise Ceremony has died out somewhat over the last century (Yupanqui 1999).

Traditionally, every single Apache woman would have undergone a Sunrise Ceremony to celebrate her entrance into womanhood. However, this is no longer the case. Today, it is often too expensive to have a Sunrise Ceremony, and even when families can afford it, they do not always want to adhere to the traditional ways of their ancestors (Yupanqui 1999).

Because of the great amounts of time and expenses involved with the hosting of a Sunrise Ceremony, many young women celebrate their initiation into womanhood today in a shortened, one to two day ceremony. Also, while a single young woman would once have been the only focus of a Sunrise Ceremony, today ceremonies are occasionally sponsored by more than one family and celebrate the menstruation of multiple young girls at once (Yupanqui 1999).

Photo:

http://photos.alphacoders.com/photos/by_sub_category/289 

RED HEARTS

Grandfather Bear-Tata Oso, an Apache- Mexika Medicine Man said the following words while leading a Sweat Lodge, Inipi, or Temascal Ceremony.“I am proud to call myself an Indio (Indian). I am an Indian. I am a Red Man, Yo soy Indio, Yo soy Hombre Rojo”.

These words were spoken in the Ceremony on the Aguaje de La Tuna Kumyaii Indian Reservation near Tecate B.C., Mexico, at the Spring EquinoxCeremon

y in March 2012.

There were about 30 people in the sweat lodge including men, women and children. The leader of the sweat lodge, Grandfather Bear-Tata Oso, said the following: “There are some that think the word Indio (Indian) is a bad word and that we should call ourselves Native Americans or other words. This is not true,

“A mi la palabra Indio quiere decir “En Dios.” “To me, the word Indio means “in God.”

There are some in here that are Indios (Indians) and have Red Hearts. There are some in here that are Indios (Indians) that have White Hearts. There are some White People in here that have Red Hearts. There are White people with White Hearts; however, none of them are with us. What do we mean by that? Creator created 4 colors or races of man. These are the 4 colors of maiz (corn) : red, white, yellow and black. The color of the skin makes no difference because we are all created equal by Creator.

The Lakota say “Mitakuye Oyasin” (all my relations). We are all one in the eyes of the Great Mystery, Creator, Wantan Tanka, and Ometeotl. We are all a small part of Creator. The color of the skin is meaningless. The color of the Heart is a different thing.

The Indio (Indian) with a Red Heart remembers that he or she belongs to the Earth and the Earth does not belong to them. The Indio remembers that he was placed and on Earth to care for the Earth, her water, air, the skin or surface including the rocks, the mountains and the mineral resources of Earth, the plants, the animals, the birds, the fish and the creepy crawly ones that are all part of Mother Earth and each other.

The Way of the Red Heart is the way of peace. It is a way of caring for and respecting all our Brothers and Sisters on Earth. The people with Red Hearts also respect all the elements of Mother Earth: air, water, fire and the earth herself.

The Way of the White Heart is the way of greed, the destruction of Earth for short-term gain and war. It is a way of materialism.

The White Heart says “I own that piece of property, that car, that home, whatever.” Those with White Hearts say that they own the air space, water, and land. They say “We can build large, high fences to keep the Indio and anyone we do not like out. We are superior to them.”

The Indio with a Red Heart says “Creator owns that piece of property. It is mine to care for.” There is a very marked lack of possessiveness among those with the Red Heart.

The White Heart teaches that one should distrust or even despise anyone with a different color of skin, different language, different culture or different religion (particularly non-Christian religions) and immigrants.

The Red Heart realizes that We Are All One and that we are all a small part of the Creator of the Universe. We are not separate.
The people of the Red heart live in a hoop, a circle. No one stands in front of them, no one stands behind them, and no one stands above or below them. All are one and equal.

“The time has come,” say the Elders of the Red Men, “to release the teachings of Red Road (La Via Roja) to all people. We need to teach all about the Red Heart of love, compassion, peace, trust, caring for all people”.

This is extremely important at this time since the rising of the Fifth Sun – The Return of Light is occurring now. The New Sun is gradually arising and shining on Earth at this time. This is the year The Return of Light. In order to enter the Fifth World or the Fifth Sun, we must cultivate the Red Heart. It is our choice. The time is now to decide.

The Via Roja the Red Road is the ONLY way to survive the troubles that we on Earth face at this time.

Many Indios or Red Men have forgotten who they are and why they are on Earth. They have developed White Hearts. Their hearts are filled with greed, jealousy, envy and materialism. Many Red Men are discovering who they really are and why they are on Earth at this time. They are becoming Beings of Light.

Many White, Black and Yellow people are also discovering the Red Way. They are learning that they have Red Hearts and are letting their lights shine.

This is not a Religion. This is a Spiritual Teaching. The Red Road has Christians, Buddhists, Hindus, Muslims and members of many other religions as participants.

Many indigenous groups in all parts of the world follow the Red Road and have for generations. This is not to say that indigenous cultures cannot be greedy, patriarchal or warlike peoples. Some are.

The Red road does not require that you participate in Native American Ceremonies or wear Indian cloths. It is a way of the heart. As soon as enough lights shine, darkness will disappear from Earth.

The Light we have been awaiting for so long is returning! A glorious World is emerging!

We are the people we have been waiting for!
We are the people we have been expecting! 

a gift from Silvia Mamani 

Beauty or the Mountains: which came first?

"‎... beauty in the mountains. Mountains and open spaces become poems. The poetry of the songs you sing come from the mountains and open spaces. How can any of it be separated from the other?" - Dawn Wolf, Keeper of Stories

Yolanda Martinez, friend, Apache singer & teacher

APACHE STORY

THE BOY AND THE RATTLESNAKE:

Told by: Joseph Bruchac

Once there was a boy who was very soft-hearted. One morning, as he was walking along he saw a rattlesnake by the side of the road. There had been an early frost the night before and the snake had been caught out in it. The snake was stiff with cold. The boy stopped to look at it, feeling sorry for the snake. Then a wonderful thing happened. The snake opened up its mouth and spoke to him.

"Help me," the rattlesnake said in a pitiful voice. "Pick me up, warm me or I will die."

"But if I pick you up, you will bite me," the boy said.

"No," said the snake, "I will not bite you. Pick me up, hold me close to you and warm me or I will die."

So the boy took pity on the snake. He picked it up. He held it close to him so that it would be warmed by his body. The snake grew warmer and less stiff and then, suddenly, it twisted in the boy's hands and--------WHAH!

It bit the boy on his arm. The boy dropped the snake and grasped his arm.

"Why did you bite me?" the boy asked, then he said, "You said you would not bite me if I picked you up."

"That is so," said the snake, "but when you picked me up, you knew I was a rattlesnake."

<>THE END<>

YOLANDA MARTINEZ, Apache singer, & teacher

Yolanda Martinez singing with Desert Wind !!!!

MANHOOD TEACHING #12

Gii Taa'se gordy Williams Sr. - African Mohican Oneida

PART 12

"On American soil Africans and Indians intermarried creating terror within whites. That union is the reason some of the existing tribes are alive today, and the reason millions of Africans are sound of mind and spirit today. The African slave of our homelands retained a great deal. The rhythms are profound. I can go on and on about it. As a musician I have played a wide variety of music. Hip Hop is a powerful voice. The underground Hip Hop culture is deeper, hip, and in tuned with many things. It has become the griot of a people, and peoples around the globe. Its very core is African." ~Gregory E. Woods, Keeper of Stories

Native American Apache Cheyenne woman

Fox and Wildcat - an Apache story

As soon as his life was restored, Fox went to the Buffalo head, and cut off the long pendent hair, i-yûn-e-pi-ta-ga, beneath its under jaw. Fox took this to a prairie-dog village near at hand, and told the inhabitants that it was the hair of a man, one of that race dreaded by the prairie-dogs because of its attacks upon them, which he had killed. He easily persuaded the prairie-dogs to celebrate his victory with feasting and dancing. With a stone concealed in his hand, he killed all the prairie-dogs as they circled around in the dance. Fox then placed them in a pit, and built a huge fire over them, leaving them to roast while he slept. Nîn-ko-jîn, the Wildcat, came along, and stole all the roasted prairie-dogs while Fox slept, save one at the end of the pit, leaving the tails, which were pulled off.

Fox awoke after some time, and flew into a great rage when he found only the tails left; the solitary dog was thrown over his shoulder in his fit of passion. The gnawings of hunger soon induced him to search for the dog he had thrown away. In the stream close by he thought he saw the roasted body; taking off his clothes, he swam for it, but could not grasp it. Again and again he tried, and finally dove for it until he bumped his nose on the stony bottom. Tired out with his efforts, he laid down upon the bank to rest, and, as he glanced upward, saw the body of the prairie-dog lying among the branches which projected over the water. Fox recovered the coveted morsel, ate it, and set off on the trail of the Wildcat. He found Wildcat asleep under a tree, around which he set a fire. With a few quick strokes he shortened the head, body, and tail of Wildcat, and then pulled out the large intestine and roasted it. Fox then awakened Wildcat, and invited him to eat his (Wildcat's) flesh, but to be careful to save a small piece, and put it back in its place, for he would need it. Fox then left him.

Wildcat followed Fox, intent upon revenge. He found Fox asleep, but instead of shortening that animal's members he lengthened them; the ears were only straightened, but the head, body, and tail were elongated as we see them at the present day. The intestine scene was repeated with the Fox as victim.

From archives of Blue Panther Keeper of Stories