TALKING SNAKE

How Snake got his forked tongue –Chumash

"Once a long time ago every tribe had some legends. 

I am going to tell you about the Chumash's main legend."

Once when the world was still new in what is now called California a snake had a rectangular shaped tongue. He had trouble getting water because there was a big drought and the only water there came out of a hole guarded by a great mountain lion, and a great bobcat. They would only let you have water if you had a tongue that wasn't all 90-degree angles because they said that their enemy on the other side of the world had all 90-degree angles. All who had that type of tongue had tried to get water had to fight one of them, all who fought them so far died. One-day snake tried to get water and inquired, " Can I have some gulps of water?"

They replied, "No, unless you want to have your fate sealed."

Then he left and thought about what to do he questioned himself should I turn their enemy or not. He finally decided to try and find a way to get his tongue different shaped. Everything he tried failed. One day it hailed. The snake was so thirsty he stuck his tongue out to get one piece of ice but they were coming down so fast that one hit his tongue so his tongue wasn't rectangular anymore. Then he asked them again and they let him have his gulps of water. They even let him guard the water with them. That is the legend of how the snake got his forked tongue.



from archives of Blue Panther

REAL TALK

Chris Long Haired Wolf

Trace your walk...feel satisfaction in knowing
the end of the rainbow you have looked for can
be found at the toe of your moccasin after
realizing who we are...and what we have."
~John "Eagle Spirit" Campbell, Chief

"With a large bird above me, I am walking
around the sky. I entrust myself to the wind."
~Anishinaabeg dream song

Three Worlds - Chumash

There is this world in which we live, but there is also one above us and one
below us. There are two serpents that hold our world up from below. When
they are tired they move, and that causes earthquakes. The World above is
sustained by the great eagle. He never moves, he is always in the same spot.
When he gets tired of sustaining the upper world, he stretches his wings a
little, and this causes the phases of the moon. When there is an eclipse of
the moon it is because his wings cover it completely. And the water in the
springs and streams of this earth is the urine of the many frogs who live in
it.

From the Archives of Blue Panther

Here I am, Dawn Wolf on a porch in Anacostia Washington DC
across from the Anacostia museum.

I have always been Crow. My grandfather taught me the first six years of my life. It was a deep merging of a grandfather's life teaching and way into his grandson. It defined me. It set me apart from Black Americans during the height of the Civil Rights movement and brought me closer to the essence of the movement. Living in Africa was not what I expected. I was more Indian than African, less American and better at becoming myself. Returning to the US left more of the African in me.

As the years of growing continued my energies have become matter. My grandfather released me, years after his death, to talk about my life. I can now share what the Crow and the African have become within my essence, my manhood, my work. Being African and Indian in these times and this country requires thought and deep introspection. It is a bold act of power to be Indian in the context of Black life in American for obvious and not so obvious reasons.

I have long resented being defined by government. I never got close to getting a card. It is bad enough having a social security number. If I am going to be a part of a corporation, the USA, I want control of my definition, my perception and interpretation of who I am. ~ Gregory E. Woods (2007)

a PARENTING STORY

The Boys Who turned to Geese - Chumash - California Long ago, when animals were people, there was a little boy whose mother and stepfather wouldn't give him anything to eat, though they had plenty for themselves. So the boy went off to find his own food and met another boy who was also abandoned. Raccoon came along, felt sorry for the two boys, and helped them dig roots to eat. In the next few days, five more hungry abandoned boys came by, and they all went to stay with Raccoon in the temescal (sweathouse). Finally they decided to go north and take Raccoon with them. So they sprinkled themselves with goose down and sang songs. For three days they went around the temescal, singing and rising higher and higher off the ground. But Raccoon couldn't fly even though he was covered with goose down. All the mothers came to see the boys and begged them to come down, but they refused. They all turned into geese and flew away to the north, to become the seven stars we call the Pleiades.  And when geese cry, they sound just like a little boy. From the Archives of Blue Panther

CHUMASH CREATION STORY

The Chumash myth tells of a great deluge which engulfed the earth, taking with it all living things save for the Spotted Woodpecker, the nephew of Kaqunupenawa, the Sun God.


Spotted Woodpecker survived the flood by perching itself atop the tallest tree in the world, but as he saw the water rise all the way to his feet, he cried out for his uncle's help. "Save me, I'm drowning! - he cried. The Sun God's daughters heard him and told Kaqunupenawa that his nephew was dying of cold and hunger. The Sun God lowered his torch, the one he used to light the world and create the stars, and he warmed the Spotted Woodpecker with its heat. He then tossed two acorns in the water at his feet, so that he would be able to pick them up and eat them. The Sun God fed more acorns to the Spotted Woodpecker, which now explains why they are its favorite food.

After the flood, the Sun God, Morning Star, the Moon, and Slo'w the Great Eagle were discussing the creation of new people to populate the earth with the Sky Coyote, trying to decide on their appearance. The Great Eagle and the Sky Coyote argued whether the humans should have hands like the the Sky Coyote's, who believed that the new people should be made in his image. He won the argument, and the next day, all gathered around a white rock so that Sky Coyote could press his hand into it to make his hand print, but the Lizard, who had been a silent observer at the proceedings leapt forward and pressed his own hand onto the rock. Lizard escaped the furious Sky Coyote, and the Sun and the Eagle approved of the hand print and this is why human hands are somewhat shaped like the Lizard's.

The first people were created from the seeds planted on Limuw (Santa Cruz Island) by Hutash, the Earth Goddess. Hutash was married to the Sky Snake (The Milky Way), who made lightning with his tongue and gave the people their first fire. The people kept the fire burning to stay warm and cook their food. Since the people were getting more comfortable, their population grew until the Island became too crowded.

They also made so much noise that Hutash could not get any sleep, so she decided it was time to allow some of the people to cross over to the mainland. Hutash made Wishtoyo, a Rainbow Bridge which extended from the tallest peak of the Island to the tallest inland mountain near Carpinteria. She told the people to cross carefully, and to never look down, but some did, and fell off the Rainbow Bridge and into the ocean, where they were turned into dolphins by Hutash to prevent them from drowning. This is why the Chumash Indians consider the dolphins to be their brothers. The Chumash honor Hutash every September with a great Harvest Festival named after her.

Chumash Tribe - Notes

chumash man, Rafael, who shared cultural knowledge with anthropologists in the 1800's

Chumashan Family. A linguistic family on the coast of south California, known also as Santa Barbara Indians. Like most Californian aborigines, they appear to have lacked an appellation of general significance, and the term Chumash, the name of the Santa Rosa islanders, is arbitrarily chosen for convenience to designate the linguistic stock. Seven dialects of this family are known, those of San Luis Obispo, Purísima, Santa Inez, Santa Barbara, and San Buenaventura missions, and of Santa Rosa and Santa Cruz islands. These are fairly similar except the San Luis Obispo, which stands apart. It is probable that there were other dialects.

The Chumashan languages show certain morphologic resemblances to the adjacent Shoshonean and Salinan, especially the latter, but constitute an independent family, as their stock of words is confined to themselves. The territorial limits of the Chumashan Indians are not accurately known. The area shown on Powell's map (7th Rep. B. A. E., 1891) includes the entire Santa Maria river drainage, Santa Inez river, the lower half of the Santa Clara river drainage, and Somis creek, the east boundary line on the coast lying between Pt Dame and Santa Monica. Since the language of San Luis Obispo was Chumashan, this region north of the Santa Maria and south of the Salinas drainage must be added. The northern of the Santa Barbara Islands (Santa Cruz, Santa Rosa, and San Miguel) were inhabited by the Chumash, but the 3 southern islands of the group belonged to Shoshonean people.

The Chumashan Indians, both of the islands and of the coast, were visited by Europeans as early as 1542, when Cabrillo spent some time in their territory, meeting with an exceedingly friendly reception. Vizcayno in 1602 and Portola in 1769 also came in contact with them, and have left accounts of their visits. Five missions were established by the Franciscans among the Chumash; those of San Luis Obispo, San Buenaventura, Santa Barbara, Purísima, and Santa Inez, founded respectively in 1771, 1782, 1786, 1787, and 1804, the missionaries meeting with little opposition and no forcible resistance.

The early friendship for the Spaniards soon changed to a sullen hatred under their rule, for in 1810 it was reported by a missionary that nearly all the Indian women at Purísima had for a time persistently practiced abortion, and in 1824 the Indians at Santa Barbara, Santa Inez, and Purísima revolted against the mission authority, which they succeeded in shaking off for a time though the Spaniards apparently suffered no loss of life at their hands. Even during mission times the Chumash decreased greatly in numbers, and in 1884 Henshaw found only about 40 individuals. This number has been reduced to less than half, the few survivors being largely "Mexicanized," and the race is extinct on the islands.

In character and habits the Chumash differed considerably from the other Indians of California. All the early voyagers note their friendliness and hospitality, and their greater affluence and abundance of foal as compared with their neighbors. They appear to have had a plentiful supply of sea food and to have depended on it rather than on the vegetal products which usually formed the subsistence of California Indians. With the islanders this was no doubt a necessity. Their houses were of grass or tale, dome-shaped, and often 50 ft. or more in diameter, accommodating as many as 50 people. Each was inhabited by several families, and they were grouped in villages.

The Chumash were noted for their canoes, which were not dug out of a single log, but made of planks lashed together and calked. Most were built for only 2 or 3 men, but some carried 10 and even 13 persons. As no canoes were found anywhere else on the coast from C. San Lucas to C. Mendocino, even where suitable wood is abundant, rafts or tule balsas taking their place, the well-built canoes of the Chumash are evidence of some ethnographic specialization. The same may be said of their carved wooden dishes and of the figures painted on posts, described as erected over graves and at places of worship. On the Santa Barbara islands stone killer-whale figurines have been found, though almost nowhere else in California are there traces of even attempted sculpture. An unusual variety of shell ornaments and of work in shell inlaid by means of asphaltum also characterize the archeologic discoveries made in Chumashan territory. Large stone jars similar to those in use among the neighboring Shoshoneans, and coiled baskets somewhat similar to those of their southern neighbors, were made by the Chumash.

Their general culture has been extensively treated by Putnam (Wheeler, Survey Rep., vii,1879). Of their religion very little is known, and nothing of their mythology. The gentile system was not recognized by them, marriage between individuals of the same village being allowed. On Santa Catalina island birds which were called large crows by the Spaniards were kept and worshiped, agreeing with what Boscana tells of the Shoshonean condor cult of the adjacent coast. The medicine men of one of the islands are said to have used stone pipes for smoking, sucking, and blowing to remove disease, dressing in a hair wig, with a belt of deer hoofs. This practice was similar to that which prevailed through Lower California. The dead among the Chumash were buried, not burned as in many other parts of California; property was hung on poles over their graves, and for chiefs painted planks were erected. The Franciscan missionaries, however, rightly declare that these Indians, like all others In California, were not idolaters.

True tribal divisions were unknown to the Chumash as to most other Indians of California, the only basis of social organization being the family, and of political, the village settlement. The names of village sites are given in great number from the time of the earliest voyage in the 16th century, but the majority can neither he located nor identified. The following is a list of the villages, most of the names being taken from the mission archives:

Santa Inez Mission:

Achillimo, Aguama, Ahuamhoue, Akachumas, Akaitsuk, Alahulapgas, Alizway, Asiuhuil, Awashlaurk, Calahuasa, Cascel, Cholicus, Chumuchu, Coloc, Geguep, Guaislac, Huhunata, Hunawurp, lalamne, Ionata, Jonatas, Kalak, Kalawashuk, Katahuac, Kulahuasa, Kuyam, Matiliha, Mekewe, Mishtapawa, Nipoma, Nutonto, Sapelek, Saptuui, Sauchu, Shopeshno, Sikitipuc, Sisuchi, Situchi, Sotonoemu, Souscoc, Stucu, Suiesia, Suktanakamu, Tahijuas, Takuyumam, Talaxano, Tapanissilac, Tarkepsi, Tekep, Temesathi, Tequepis, Tinachi, Tsamala, Tujanisuissilac.

San. Miguel Island: Nimollollo, Zaco.

Santa Rosa Island: Kshiwukciwu, Lilibeque, Muoc, Ninumu, Níquesesquelua, Niquipos, Patiquilid, Patiquiu, Pilidquay, Pisqueno, Poele, Siliwihi.

Santa Cruz Island:

Alali, Chalosas, Chosho, Coycoy, Estocoloco, Hahas, Hitschowon, Klakaamu, Lacayamu, Liyam, Macamo, Mashcal, Mishumac, Nanahuani, Niakla, Nichochi, Nilalhuyu, Nimatlala, Nimitapal, Nitel, Nomkolkol, Sasuagel, Xugua.

San Buenaventura Mission:

Aguin, Alloc, Anacbuc, Chihucchihui, Chumpache, Eshulup, Kachyayakuch, Kanwaiakaku, Kinapuke, Lacayamu, Liam, Lisichi, Lojos, Luupsch, Mahow, Malahue, Malico, Matilhja, Miguihui, Miscanaka, Piiru, Sespe, Shishalap, Simi. Sisa, Sisjulcioy, Sissabanonase, Soma, Tapo, Ypuc, Yxaulo.

Purísima Mission:

Alacupusyuen, Ausion, Esmischue, Esnispele, Espiiluima, Estait, Fax, Guaslaique, Huasna, Huenejel, Huenepel, Husistaic, Ialatnma, Jlaacs, Kachisupal, Lajuchu, Lipook, Lisahuats, Lompoc, Nahuey, Naila, Ninyuelgual, Nocto, Omaxtux Pacsiol, Paxpili, Sacsiol, Sacspili, Salachi, Sihimi, Silimastus, Silimi, Silino, Silisne, Sipuca, Sisolop, Sitolo, Stipu, Suntaho, Tutachro.

Santa Barbara Mission: Alcax, Alican, Alpincha, Alwathalama, Amolomol, Anejue, Awhawhilashmu, Cajats, Cajpilili, Casalic, Cashwah, Chiuchin, Cholosoc, Chuah, Cinihuay, Cuyamus, Eleunaxciay, Eljman, Eluaxcu, Estuc, Geliac, Gleuaxcuqu, Guainonost, Guina, Hanava, Hello, Huelemin, Huililoc, Huixapapa, Humalija, Hunxapa, Inajalaihu, Inojey, Ipec, Ituc, Lagcay, Laycayamu, Lintja, Lisuchu, Lugups, Majalayghua, Mishtapalwa, Mistaughchewaugh, Numguelgar, Otenashmoo, Salpilel, Sayokinck, Sihuicom, Silpoponemew, Sinicon, Sisahiahut, Sisuch, Snihuax, Sopone, Taxlipu, Texmaw, Xalanaj, Xalou.

Miscellaneous:

Anacoat, Anacot, Antap, Aogni, Asimu, Bis, Caacat, Casnahacmo, Casunalmo, Cayeguas, Chwaiyok, Cicacut, Ciucut, Ciyuktun, Elquis, Escumawash, Garomisopona, Gun, Helapoonuch, Honmoyaushu, Hueneme, Humkak, Immahal, Isha, Ishgua, Kamulas, Kasaktikat, Kashiwe, Kashtok, Kashtu, Kaso, Katstayot, Kaughii, Kesmali, Koiyo, Kuiyamu, Lohastahni, Mahahal, Malhokshe, Malito, Malulowoni, Maquinanoa, Masewuk, Mershom, Michiyu, Micoma, Misesopano, Mishapsna, Misinagua, Mismatuk, Mispu, Mugu, Mupu, Nacbue, Nipomo, Nocos, Ojai, Olesino, Onkot, Onomio, Opia, Opistopia, Paltatre, Partocac, Potoltuc, Pualnacatup, Quanmugua, Quelqueme, Quiman, Salnahakaisiku, Sapaquonil, Saticoy, Satwiwa, Shalawa, Shalkahaan, Shisblaman, Sholikuwewich, Shuku, Shup, Shushuchi, Shuwalashu, Simomo, Sisichii, Sitaptapa, Siuktun, Skonon, Spookow, Sulapiu, Susuquey, Sweteti, Swino, Tallapoolina, Temeteti, Tocane, Topotopow, Tukachkach, Tushumu, Upop, Walektre, Wihatset, Xabaagua, Xagua, Xocotoc, Yutum. Chumash.

Chumash. The Santa Rosa islanders, o the Chumashan family of California. Bowers in Smithson. Rep., 3`6, 1877 Handbook of American Indians (1906) ~ Frederick W. Hodge

From Blue Panther Keeper of Stories.

Chumash people long ago

The Boys Who turned to Geese

Long ago, when animals were people, there was a little boy whose mother and
stepfather wouldn't give him anything to eat, though they had plenty for
themselves. So the boy went off to find his own food and met another boy who
was also abandoned.

Raccoon came along, felt sorry for the two boys, and
helped them dig roots to eat.

In the next few days, five more hungry
abandoned boys came by, and they all went to stay with Raccoon in the
temescal (sweathouse). Finally they decided to go north and take Raccoon
with them. So they sprinkled themselves with goose down and sang songs. For
three days they went around the temescal, singing and rising higher and
higher off the ground.

But Raccoon couldn't fly even though he was covered
with goose down. All the mothers came to see the boys and begged them to
come down, but they refused. They all turned into geese and flew away to the
north, to become the seven stars we call the Pleiades.  And when geese cry,
they sound just like a little boy.- Chumash nation in California

From the Archives of Blue Panther

"The coldness of a mother, her rejection can turn the warmth and naturalness of her child's ability to love into a coldness that is brilliant and distant or dull and distant. Either one is cold."

- Dawn Wolf, Keeper of Stories