an EPITAPH: Will Rogers

actor Will Rogers' epitaph read I never met a man I didn't like photo by Hulton Archive

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

Cherokee story of the Broken Arrows

Many years ago in the time when The Way was the only way and our People were strong and lived the life of the Caretakers they were meant to be a boy was born unto the warrior clan of the Wolf. His Elisi (Grandmother) called him Little Groundhog, because he peaked out and cried to be put back in like a Groundhog does at the coming of winter.


As Little Groundhog grew older, many knew his name. His name was spoken with words like bravery and hunter. By the age of manhood he had become known as one of the greatest arrow makers ever born to the People. His arrows were the strongest, sharpest and flew the most true of any arrows made. He was also known as a boy with very bad temper. Because of these things his name was changed to Angry Broken Arrow.

Broken Arrow reached the age when he would take a wife, but all the women feared his temper and none would take him into the home of their Mothers. Broken Arrow became very angry and went off into the woods. He had been in the woods for four days and three nights. On the fourth night without food, his fire blazed high and though he had gone to water at sunrise and at sunset each day the fire of his temper had not cooled. As he sat there, he looked up into the flames and saw a great White Wolf coming out of the fire. Broken Arrow was afraid, but knew the teachings of his ancestors and so did not run away. The Wolf told Broken Arrow that he must go back to his People. That he must get rid of this great anger that boiled inside of him like bad meat. Wolf told Broken Arrow that every time he got angry he must break his very best arrow. Then he must save the broken arrow for a time when it would be needed.

That very night, Broken Arrow returned to his home and his People. The next morning, Broken Arrow went to his Elisi (Grandmother) and told her what he had seen and what Wolf had told him. He asked her to help him, because he knew his Grandmother was respected and counseled by the Wolf. Each day more arrows were broken and taken to the growing pile in the clearing behind his home. It seemed the more arrows he had to break the greater his anger became. After seven moons had passed Broken Arrow went to the Elisi. He told her that he had a great pile of arrows in back of his home and that he had not time to make more before he lost his temper and had to break them. He told her his family was becoming hungry and still he could not hunt because he had no arrows. The Elisi told Broken Arrow to wait four more days and she would seek council with the White Wolf.

After this time had passed Elisi came to Broken Arrow. He was sitting in front of his home with fresh deer stew cooking over the fire and he was smiling. Elisi told him she was proud that he was winning his battle with this beast. Broken Arrow had been able to control his temper long enough to keep 4 arrows and hunt food for his family. Elisi told him that in seven days there would be a great celebration. On the evening of the seventh day the whole clan was very excited and People had come from other Clans to celebrate Broken Arrows great victory. The People gathered around the pile of broken arrows and staring at it with great respect. The pile reached almost to the tops of the great fir trees. The Elisi held a fire stick in her hand and she spoke to Broken Arrow.

"As you light this fire, son of my daughter, the smoke will rise to the stars and mingle with the smoke of the fires of our ancestors...with the smoke will rise the last of your anger. When this fire burns no more...your temper will burn no more and you will be a man. You will be called Arrow Maker. Broken Arrow will be no more."

And as the Elisi spoke so it was.

The fire burned for four days. On the evening of the fourth day the fire burned no more and Broken Arrow became Arrow Maker and his children and the children of their children will tell this story and I have told you and we will all remember.

And said the Storyteller...These are my words. {from archives of Brother to HORSE}

CHEVRON & HUMAN RIGHTS

18 Years of Fighting Chevron

http://cruziest.wordpress.com/2011/11/03/18-years-of-fighting-chevron/ 

Cofán elder Marina Aguinda Lucitante

Anonymity is mystery

Anonymity is mystery

feather in prayer

FATHERS


“…connecting with the spirit of our fathers is fundamental to our growth and development..” –Gregory E. Woods

CHILDREN'S BRILLIANCE

Falani Afrika by Serita Steward

  

“The hope of growth.  The promise in a child's life.  The beauty of a woman with child. The rituals of mating among fighting animals like horses free in the wild.” –Gregory E. Woods

Falani Afrika in Salvador, Bahia-Festival de Iemanja

NAMES

“The core of these stories is the Sacred Dream. Are we living out the agreements we made to enter this world? Are our wombs open for birth, transformation, and discovery? Our soul is signed with a name, a purpose, a call, and its own magic. The clans of the human soul holds the definition of purpose that names us. Isn't our word our life, and the testament of our life, how we love, and how we hold each other our name?” - Dawn Wolf, Keeper of Stories