Wampum"Wampum are small cylindrical white or black (purple) beads, made from the white inner whorls of whelk or dark eyes of quahog shells. These beads are woven into bracelets and belts, or threaded on strings, and are used in diplomatic negotiations, as documentation of events and legal commitments, as ritual objects, and as a trade commodity. The colors and motifs woven into the belts and bracelets bear meanings: white tending to signify positive and purple signifying negative messages (or used for the creation of patterns). Wampum belts hold great spiritual importance.
The Clements Library acquired the papers of Josiah Harmar in 1936. Harmar was a brigadier general in the United States Army, serving as military commander in the Northwest Territory from 1784 to 1791. The collection arrived with multiple wampum belts and strings. These wampum strings were likely manufactured by an eastern Algonquin tribe. Thank you http://clements.umich.edu/exhibits/online/american-encounters/american-encounters6.php "
Winona, the Child-Woman
A Sioux Legend part 1 The sky is blue overhead, peeping through window-like openings in a roof of green leaves. Right between a great pine and a birch tree their soft doeskin shawls are spread, and there sit two Sioux maidens amid their fineries - variously colored porcupine quills for embroidery laid upon sheets of thin birch-bark, and moccasin tops worked in colors like autumn leaves. It is Winona and her friend Miniyata.
They have arrived at the period during which the young girl is carefully secluded from her brothers and cousins and future lovers, and retires, as it were, into the nunnery of the woods, behind a veil of thick foliage. Thus she is expected to develop fully her womanly qualities.
In meditation and solitude, entirely alone or with a chosen companion of her own sex and age, she gains a secret strength, as she studies the art of womanhood from nature herself.
Winona has the robust beauty of the wild lily of the prairie, pure and strong in her deep colors of yellow and scarlet against the savage plain and horizon, basking in the open sun like a child, yet soft and woman-like, with drooping head when observed. Both girl are beautifully robed in loose gowns of soft doeskin, girded about the waist with the usual very wide leather belt.
"Come, let us practice our sacred dance," says one to the other. Each crowns her glossy head with a wreath of wild flowers, and they dance with slow steps around the white birch, singing meanwhile the sacred songs.
Now upon the lake that stretches blue to the eastward there appears a distant canoe, a mere speck, no bigger than a bird far off against the shining sky.
"See the lifting of the paddles!" exclaims Winona.
"Like the leaping of a trout upon the water!" suggests Miniyata.
"I hope they will not discover us, yet I would like to know who they are," remarks the other, innocently.
The birch canoe approaches swiftly, with two young men plying the light cedar paddles. The girls now settle down to their needlework, quite as if they had never laughed or danced or woven garlands, bending over their embroidery in perfect silence. Surely they would not wish to attract attention, for the two sturdy young warriors have already landed.
They pick up the canoe and lay it well up on the bank, out of sight. Then one procures a strong pole. They lift a buck deer from the canoe - not a mark upon it, save for the bullet wound; the deer looks as if it were sleeping! They tie the hind legs together and the forelegs also and carry it between them on the pole.
Quickly and cleverly they do all this; and now they start forward and come unexpectedly upon the maidens' retreat! They pause for an instant in mute apology, but the girls smile their forgiveness, and the youths hurry on toward the village.
Winona has attended her first maidens' feast and is considered eligible to marriage. She may receive young men, but not in public or in a social way, for such was not the custom of the Sioux. When he speaks, she need not answer him unless she chooses.
The Indian woman in her quiet way preserves the dignity of the home. From our standpoint the white man is a law-breaker! The "Great Mystery," we say, does not adorn the woman above the man. His law is spreading horns, or flowing mane, or gorgeous plumage for the male; the female he made plain, but comely, modest and gentle.
She is the foundation of man's dignity and honor. Upon her rests the life of the home and of the family. I have often thought that there is much in this philosophy of an untutored people. Had her husband remained long enough in one place, the Indian woman, I believe, would have developed no mean civilization and culture of her own.
It was no disgrace to the chief's daughter in the old days to work with her hands. Indeed, their standard of worth was the willingness to work, but not for the sake of accumulation, only in order to give.
Winona has learned to prepare skins, to remove the hair and tan the skin of a deer so that it may be made into moccasins within three days. She has a bone tool for each stage of the conversion of the stiff raw-hide into velvety leather. She has been taught the art of painting tents and raw-hide cases, and the manufacture of garments of all kinds.
Generosity is a trait that is highly developed in the Sioux woman. She makes many moccasins and other articles of clothing for her male relatives, or for any who are not well provided. She loves to see her brother the best dressed among the young men, and the moccasins especially of a young brave are the pride of his woman-kind. Her own person is neatly attired, but ordinarily with great simplicity. Her doeskin gown has wide, flowing sleeves; the neck is low, but not so low as is the evening dress of society.
Her moccasins are plain; her leggings close-fitting and not as high as her brother's. She parts her smooth, jet-black hair in the middle and plaits it in two. In the old days she used to do it in one plait wound around with wampum. Her ornaments, sparingly worn, are beads, elks' teeth, and a touch of red paint. No feathers are worn by the woman, unless in a sacred dance. She is supposed to be always occupied with some feminine pursuit or engaged in some social affair, which also is strictly feminine as a rule.
Even her language is peculiar to her sex, some words being used by women only, while others have a feminine termination. There is an etiquette of sitting and standing, which is strictly observed. The woman must never raise her knees or cross her feet when seated. She seats herself on the ground side-wise, with both feet under her.
Notwithstanding her modesty and undemonstrative ways, there is no lack of mirth and relaxation for Winona among her girl companions.
In summer, swimming and playing in the water is a favorite amusement. She even imitates with the soles of her feet the peculiar resonant sound that the beaver makes with her large, flat tail upon the surface of the water. She is a graceful swimmer, keeping the feet together and waving them backward and forward like the tail of a fish.
Nearly all her games are different from those of the men. She has a sport of and-throwing which develops fine muscles of the shoulder and back. The wands are about eight feet long, and taper gradually from an inch and a half to half an inch in diameter. Some of them are artistically made, with heads of bone and horn, so that it is remarkable to what a distance they may be made to slide over the ground. In the feminine game of ball, which is something like "shinny," the ball is driven with curved sticks between two goals. It is played with from two to three to a hundred on a side, and a game between two bands or villages is a picturesque event.
A common indoor diversion is the "deer's foot" game, played with six deer hoofs on a string, ending in a bone or steel awl. The object is to throw it in such a way as to catch one or more hoofs on the point of the awl, a feat which requires no little dexterity. Another is played with marked plum-stones in a bowl, which are thrown like dice and count according to the side that is turned uppermost.
Winona's wooing is a typical one. As with any other people, love-making is more or less in vogue at all times of the year, but more especially at midsummer, during the characteristic reunions and festivities of that season. The young men go about usually in pairs, and the maidens do likewise. They may meet by chance at any time of day, in the woods or at the spring, but often seek to do so after dark, just outside the teepee. The girl has her companion, and he has his, for the sake of propriety or protection. The conversation is carried on in a whisper, so that even those chaperone's do not hear.
At the sound of the drum on summer evenings, dances are begun within the circular rows of teepees, but without the circle the young men promenade in p[airs. Each provides himself with the plaintive flute and plays the simple cadences of his people, while his person is completely covered with his fine robe, so that he cannot be recognized by the passerby. At every pause in the melody he gives his yodel-like love-call, to which the girls respond with their musical, sing-song laughter.
Matosapa has loved Winona since the time he saw her at the lake-side in her parlor among the pines. But he has not had much opportunity to speak until on such a night, after the dances are over. There is no outside fire; but a dim light from within the skin teepees sheds a mellow glow over the camp, mingling with the light of a young moon. Thus these lovers go about like ghosts. Matosapa had already circled the teepees with his inseparable brother-friend, Brave Elk.
"Friend, do me an honor to-night!" he exclaims, at last. "Open this first door for me, since this will be the first time I shall speak to a woman!"
"Ah," suggests Brave Elk, "I hope you have selected a girl whose grandmother has no cross dogs!"
"The prize that is won at great risk is usually valued most," replies Matosapa.
"Ho, kola! I shall touch the door-flap as softly as the swallow alights upon her nest. But I warn you, do not let your heart beat too loudly, for the old woman's ears are still good!"
So, joking and laughing, they proceed toward a large buffalo tent with a horse's tail suspended from the highest pole to indicate the rank of the owner. They have ceased to blow the flute some paces back, and walk noiselessly as a panther in quest of a doe.
Brave Elk opens the door. Matosapa enters the tent. As was the wont of the Sioux, the well-born maid has a little teepee within a teepee - a private apartment of her own. He passes the sleeping family to this inner shrine. There he gently wakens Winona with proper apologies. This is not unusual or strange to her innocence, for it was the custom of the people. He sits at the door, while his friend waits outside, and tells his love in a whisper.
To this she does not reply at once; even if she loves him, it is proper that she should be silent. The lover does not know whether he is favorably received or not, upon this his first visit. He must now seek her outside upon every favorable occasion. No gifts are offered at this stage of the affair; the trafficking in ponies and "buying" a wife is entirely a modern custom.
Matosapa has improved every opportunity, until Winona has at last shyly admitted her willingness to listen. For a whole year he has been compelled at intervals to repeat the story of his love. Through the autumn hunting of the buffalo and the long, cold winter he ofter presents her kinsfolk with his game.
At the nest midsummer the parents on both sides are made acquainted with the betrothal, and they at once begin preparations for the coming wedding. Provisions and delicacies of all kinds are laid aside for a feast. Matosapa's sisters and his girl cousins are told of the approaching event, and they too prepare for it, since it is their duty to dress or adorn the bride with garments made by their own hands.
With the Sioux of the old days, the great natural crises of human life, marriage and birth, were considered sacred and hedged about with great privacy. Therefore the union is publicly celebrated after and not before its consummation. Suddenly the young couple disappear. They go out into the wilderness together, and spend some days or weeks away from the camp. This is their honeymoon, away from all curious or prying eyes. In due time they quietly return, he to his home and she to hers, and now at last the marriage is announced and invitations are given to the feast.
The bride is ceremoniously delivered to her husband's people, together with presents of rich clothing collected from all her clan, which she afterward distributes among her new relations. Winona is carried in a travois handsomely decorated, and is received with equal ceremony. For several days following she is dressed and painted by the female relatives of the groom, each in her turn, while in both clans the wedding feast is celebrated.
To illustrate womanly nobility of nature, let me tell the story of Dowanhotaninwin, Her-Singing-Heard. The maiden was deprived of both father and mother when scarcely ten years old, by an attack of the Sacs and Foxes while they were on a hunting expedition. Left alone with her grandmother, she was carefully reared and trained by this sage of the wild life.
Nature had given her more than her share of attractiveness, and she was womanly and winning as she was handsome. Yet she remained unmarried for nearly thirty years - a most unusual thing among us; and although she had worthy suitors in every branch of the Sioux nation, she quietly refused every offer.
Certain warriors who had distinguished themselves against the particular tribe who had made her an orphan, persistently sought her hand in marriage, but failed utterly. One summer the Sioux and the Sacs and Foxes were brought together under a flag of truce by the Commissioners of the Great White Father, for the purpose of making a treaty with them. During the short period of friendly intercourse and social dance and feast, a noble warrior of the enemy's tribe courted Dowanhotaninwin.
Image: quahog shells for wampum beads
Several of her old lovers were vying with one another to win her at the same time, that she might have inter-tribal celebration of her wedding. Behold! - the maiden accepted the foe of her childhood - one of those who had cruelly deprived her of her parents! By night she fled to the Sac and Fox camp with her lover. It seemed at first an insult to the Sioux, and there was almost an outbreak among the young men of the tribe, who were barely restrained by their respect for the Commissioners of the Great Father. But her aged grandfather explained the matter publicly in this fashion: "Young men, hear ye! Your
hearts are strong; let them not be troubled by the act of a young woman. She deprecates all tribal warfare. Her young heart never forgot its early sorrow; yet she has never blamed the Sacs and Foxes or held them responsible for the deed. She blames rather the customs of war among us. She believes in the formation of a blood brotherhood strong enough to prevent all this cruel and useless enmity. This was her high purpose, and to this end she reserved her hand. Forgive her, forgive her, I pray!"
In the morning there was a great commotion. The herald of the Sacs and Foxes entered the Sioux camp, attired in ceremonial garb and bearing in one hand an American flag and in the other a peace-pipe. He made the rounds singing a peace song, and delivering to all an invitation to attend the wedding feast of Dowanhotaninwin and their chief's son. Thus all was well. The simplicity, high purpose, and bravery of the girl won the hearts of the two tribes, and as long as she lived she was able to keep the peace between them.
Thank you Relatives at http://www.littlewolfrun.net/Sioux3.html. It was difficult to read so we brought this story to share with others over here. We bow and in gratitude in the sharing of Lakota Stories. You can read lots more over at Little Wolf Run site. Pilamayeye (Thank you in Lakota).
“Boat and canoe” navigation metaphor as being the guiding spirit of all subsequent treaties (agreements). The paddling down the river, presents itself as a political history of the community that incorporates the involvement in the alliance known as the Seven Nations of Canada within a distinctly “Iroquois” identity paradigm (representing united nations). This is also the basis for the Declaration of Independence written by the United States of America, brotherhood, equality and freedom for all men. In God we trust, "the voice of each other". When we flow from the blue road (blue strip, virtues) to the red road (blue strip, true blue) and back (all lives in heavenly bodies of the blue oceans of time, the crystalline stone river flows elliptical paths known as hoops, circles and rings). To and fro we go, then the third yellow road appears (middle white row, where light is the glow). Five rows represent the blue, the relatives who are true. This is also expressed in the Jewish Tsitsihar or tassels on the Prayer Cloth. This is the shape (belt or sash) of a prayer cloth, four directions (green fields) and five streams (relatives beam), equals the rolling over (bows), the force and power of love that binds our hearts together. The dream appears on the yellow road and golden fields of brotherhood would run near. It's only now, we are ready to receive knowledge from each other, the ark of the covenant (boat and canoe navigation, and how to paddle down the river of), the Rainbow Clan. White Buffalo Calf Woman shares.
Pipe Stem with Wampum
Geography: United States, Eastern Plains or Western Great Lakes
Culture: Eastern Plains or Western Great Lakes
Medium: Wood, ivory-billed woodpecker scalp, wood duck and downy feathers, horsehair, deer hair, porcupine quills, two types of bast fiber cord, cotton fabric, twill-woven wool tape, silk ribbon, shell beads (channeled whelk)
Dimensions: Length: 35 7/8 in. (91.1 cm)
Credit Line: Peabody Museum of Archaeology and Ethnology, Hardvard University, Cambridge, Massachusetts, Gift of the Heirs of David Kimball, 1899 (99-12-10/53110.2)
Both traditional materials and those introduced through trade with Euro-Americans are featured on this elaborate pipe stem. Attached to the front portion of the stem is the scalp of an ivory-billed woodpecker, a bird widely associated with warfare in the Plains and Woodlands regions. Plaited porcupine quillwork with hourglass designs—combined with silk, cotton, and wool fabrics acquired in trade—serves as a wrapping. Five strands of wampum (white shell beads), symbols of peace to Indian nations, hang from the ends.
Wampum Belt Make Peace Not War, the Treaty (alignment)
I Hear You as I Take an Oath
Wampum Belt is a representative of the sacred oath, to bring heaven to earth, we as falling stars gift our hearts to the world. We send peaceful relations and harmonic vibrations.
The wampum belt signifies a treaty, an agreement to be honored. Let us sing for our family around the world as they climb to become stars all aligned together we are sown, like diamonds on the ground, we bring home a good sound. Hear our pound.
(ghost singing begins) I Hear You as I Take an Oath
I can hear you. I can feel it deep. You are trying to bring your cries to the steep. Come a running to bring flooding we care. All of those tears, ready to glare. Shine like diamonds rainbows in the end. Shine like diamonds we will be more friends. Shine like diamonds, we will have no enemy. Shine like diamonds, we shall set the sea.
Tender is the heartbeat, I can agree to this signal in time. All I can hear is the sacred rhythm and rhyme. My heart is a temple, where I share your love. You are making me listen, tighter, tighter than doves. My love is falling down to be near you. I can hear you. I can feel you.
With this wampum, my soul is riding free. I can take this agreement to last eternally. I will ride like diamonds in the sacred sky. I will cry forever to hear of this wide. You and me together you sea when visions come to you. I and you and me is true, when visions come shining through. We are three, the children knows thee, the heart of all we laugh. We are the oath of the gospel in our souls. We are proud to call you relations out loud.
I can hear you. I can feel you true. I can feel the defiling coming out of this knews. I can tell you, what you wanted to know. Yet if you do not reason with your heartbeat, you lose your gospel soul. Sing for this freedom to let us ring. Sing for the heart of your running free. Shine it all true for every single one, the little, the middle the grand and the high sun. We are together. All of us this wave. I can hear you. Do you want to be saved? I can tell you, which way to flow. Yet you must take up this hand of prayer as you go.
White Buffalo Calf Woman sings and Holiness David Running Eagle Shooting Star drums for all of the children of the Rainbows. Thank you Rainbow Mothers, Golden Fathers, Grandmother Gray, Grandfather White. And Great Spirits we rise up after we bow to everyone! Risen suns.
Gifted by Alightfromwithin.org Angel Services Around the World
Sioux Task Force and Rainbow Warriors of Prophecy
Jews for the Ark of the Covenant, the Rainbow Promise
Wampum Belt post in Crystal Indigo Children circle
11:52am Aug 30, 2014
Sister Missy Leigh Mahaney,
This is a wampum belt. Native Americans, Catholic Priests and the United States of America foundation (declaration of independence) would use for honorary collar, written devotion, an agreement or treaty. A time of negotiations and the true exchange of ideals. This was is the way to Brotherhood. This signifies an oath to flow the true way pure of heart like stars (Grandfather 15 white star teaches the humble bow) in each of us.
Your image is earth view. These images are dark blue and white heaven view. But if you look down from heaven you see stars 15 then sky blue 10 then dark blue 5. They all align. And tell the same story but down the trail, as if looking sideways again
Your devoted Sister,
Pte San Win Wbcw elder christal child of the most radiant rainbow clan, I bow to all the stars, you my family.
11:09am Aug 30, 2014
Sister Missy Leigh Mahaney, this is what I see as you often dream of spacial fields. Dark blue 5 is the oceans of me and you, the below where water gathers. Sky blue 10 is the skies of you and me, the above where water gathers. Connecting the lower and upper is the Magenta 9Rainbow Bridge. From the sky blue 10 falling down from clouds water and color/ fire (appears rainbow bridge) where paradise of Magenta flows into the dark blue oceans. This is where angels sing in waves or freqencies, the middle line between dark blue and sky blue. Usually this image is from top looking down, but your image is looking sideways like you are lying down. A woman lies down to show the field, ripe to grow and sow.
Your devoted Sister, Pte San Win Wbcw elder crystal child
Daniel Torres 1:51pm Aug 29, 2014
Light and lack of light, consciousness and lack of consciousness
Missy Leigh Melissa Leigh Mahaney
yes it was dark blue and light blue that was wired.
Melanie Valerio Meris 6:02pm Aug 27, 2014
Missy Leigh Mahaney 5:56pm Aug 27, 2014
I saw this image in my mind and I wonder what is symbol of?
Image: Hawkeye's Wampum Sash, Chingachgook's Wampum Choker, and Wampum
There is a place where the Buffalo (flesh of earth, the light that grows, the four sacred directions, where we do) roam, and my heart does know how to roam, to be across the rolling hills, to eat of the green grass and know my fills. I am nourished by this love, the place, where I live inside the dark, the heaven calling, to fill me up. We the Rainbow Clan do know (how to drink from this spiritual cup), that we are part of this sacred show, where the Horse (soul of heaven, the heart that knows) runs wild and free, to be with Warriors, the Dog (rainbow warrior of prophecy who stands their ground) who bleeds (follows the red road, the law of love, where the fighting is for the unification of the broken heart, to bring the warrior up).