DOCSLIB.ORG

The Integration of Myth and Ritual in South-Central California: the Northern Complex

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Integration of Myth and Ritual in South-Central California: the Northern Complex UC Merced The Journal of California Anthropology Title The Integration of Myth and Ritual in South-Central California: The Northern Complex Permalink https://escholarship.org/uc/item/5sb5h172 Journal The Journal of California Anthropology, 5(2) Authors Hudson, Travis Blackburn, Thomas Publication Date 1978-12-01 Peer reviewed eScholarship.org Powered by the California Digital Library University of California The Integration of Myth and Ritual in South-Central California: The "Northern Complex" TRAVIS HUDSON THOMAS BLACKBURN HERE can be little doubt that rehgious prerequisite to the achievement of this goal Tbeliefs (and the ritual practices associated must be a general overview of the ideological with them) constituted exceptionally impor­ bases (i.e., ritual practices and mythological tant elements in the daily lives of the native beliefs) which served as the primary rationale peoples of south-central Cahfomia. Complex for ceremonial interaction. We hope that the mythologies, elaborate cosmographies, and present paper wUl serve as an initial step interlocking belief systems served to link both toward the ultimate achievement of just such the individual and the community with the an overview. realm of the sacred, and in turn were given Previous efforts to develop the kind of dramatic expression (in both concrete and general synthesis just described have encoun­ abstract form) by shamans, priests, and var­ tered serious—and often insurmountable— ious other rituahsts. The primary setting for obstacles in the form of the extant data. The these community-oriented religious activities information available for certain ethnic groups was the "fiesta," a complex of events which (such as the Juaneno, Luiseno, and Cahuilla), also constituted an important medium for while often relatively detailed, has also fre­ significant social, political, economic, and aes­ quently been suspect or difficult to use as a thetic interaction (Blackburn 1974; Bean consequence of distortions or reinterpreta- 1972). These ceremonial occasions appear in tions; an example would be the two different fact to have drawn many different commun­ versions of the Boscana manuscript (Kroeber ities into a coherent yet flexible network of 1959:282-293). In addifion, for a number of interacting subsystems that transcended nor­ key groups the data have been either rather mal ethnic, pohtical, and hnguistic boundaries. fragmentary (as in the case of the Serrano, It seems clear to us that a reconstruction of this Gabrielino, and Fernandeno) or almost totally system, involving both a deUmitation of the nonexistent (as in the case of the Chumash, constituent components and a description of Tataviam, and Kitanemuk). As a consequence, their integration, should be a major goal for many more questions regarding ideological future ethnohistoric research in the region; systems in south-central Cahfornia have been however, it seems equally clear that a necessary raised in the past than have ever been answer- 225 226 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY ed, and those few societies that have been be described in greater detaU, and a better adequately described stiU seem to float hke understanding of the integration of social and disconnected islands in a murky sea of ethno­ religious behavior may yet be forthcoming for graphic speculation. the area as a whole. The primary function of In 1925, in conjunction with a brief sum­ the present paper is simply to integrate the mary of Gabriehno and Fernandeno religion, various data now available on Kroeber's A.L. Kroeber pieced together scattered and "northem complex," in order to add a httle fragmentary data to sketch the bare outlines of ethnographic flesh to his skeletal outline. In a major mythological system in south-central addition, some brief general comparisons wiU California involving an apparent pantheon of be drawn between the "northern" and "south­ six or seven "gods" (1925:622-624). With con­ em" complexes, and between Cahfomia ideo­ siderable foresight, he suggested that these logical and social stmctures. However, no real deities were in part female and were more or attempt has been made to create a definitive less associated with the Datura cult; of equal overview at this time, although we do hope that interest was his discovery that many (if not aU) this paper wiU eventuaUy aid others in achiev­ of the deities on his list were also recognized ing that goal at some future date. among the southem Yokuts and possibly the Serrano. However, none of these supernatural KROEBER'S "NORTHERN COMPLEX" beings was clearly recognizable on lists of Kroeber presented his data concerning the deities collected from ethnic groups south or "northem complex" in a table with a lengthy east of the Gabrielino, even though some of caption (1925:623); that table is reproduced these groups were (like the Gabriehno) partici­ here as Table 1. Since Kroeber did not cite his pants in the Chingichnich cult. Although sources of information for the data which he Kroeber clearly grasped the significance of this included in the table, a general review of both "northem complex," and realized that its rela­ sources and data is necessary here. We wiU tionship to the "southem" Chingichnich com­ begin with the Gabriehno. plex warranted a great deal more research, he The hst of Gabrielino deities was extracted was unable to pursue the topic further in the from Hugo Reid's letters of 1852 (see Heizer absence of relevant data. AU he could do was 1968:52-54, and notes 100-101).' Chukit (a call attention to his discoveries and hope that female being) and her four unnamed brothers more information would be forthcoming. are mentioned in a myth; Chukit is "enamored New data have appeared. Within the last of the lightning, after expressing a desire to fifteen years major syntheses devoted particu­ possess it." She becomes pregnant, and her larly to ideology have been produced for such brothers (with the eldest taking the most active native southern Cahfomia groups as the role) attempt to discover which of them is Luiseno (White 1963), Cahuilla (Bean 1972), responsible. She teUs them that it was hght­ and Chumash (Blackburn 1974, 1975; Hudson ning. Subsequently she gives birth to a male et al. 1977; Hudson and Underhay 1978). In child named Mactutu, who utters his first addition, a great deal of material relevant to sentence when the navel cord is cut. As the "northem complex" has recently been Mactutu matures into manhood he becomes discovered among the unpubhshed ethno­ wiser and wiser, arguing with the elders and graphic notes of John P. Harrington, especial­ seers (pulum) on various subjects. "After gain­ ly those collected from southern Yokuts and ing a victory he always told them it was useless Kitanemuk consultants around 1917. As a to dispute with him, as he was the Son of God." consequence, the "northern complex" can now The chiefs and wise men finally decide to kiU THE "NORTHERN COMPLEX" 227 Table 1 THE "NORTHERN COMPLEX" PANTHEON according to Kroeber (1925:623) YOKUTS. YOKUTS. FERNANDEftO. In fixed order GABRIEUNO. SERR.\NO. of Jimson­ In fixed order of "Gods" in order weed prayers. other prayers. of mention. TiiuBhiut Tiiiiehiut Pamashiut.. Pamashiut Yohahait Yohahait. ... Echepat 5. luichepet.. Pitsuriut 4. Pichurut... Tsukit 3. Chukit Chukit (in myth, sis­ ter of 4 brothers). Six stones at Ukat rtheir 1. Ukat NanamiiYiat, sister). Little Bear 2. Tamur Tomar (title of oldest Valley, were son of chief). "gods." 6. Manisar Manisar (title of old­ (wife of est daughter of 5). chief). FORMULA: 7 Yokuts (-t, prayers) —3 Yokuts (-t, Jimson weed)+2 Gabrielino (-r, chiefs) =6 Fernandefio (-t, -r, gods) =6 Serrano (V). him by buming him alive and dissipating his The world was at one time in a state of ashes so that he could not ascend into the sky. chaos, until God gave it its present forma­ Kroeber also beheved that two terms men­ tion; fixing it on the shoulders of Seven tioned elsewhere in Reid's account were actual­ Giants, made expressly for this end. They ly the names of additional Gabriehno deities; have their names, and when they move these terms were Tomear and Manisar, which themselves, an earthquake is the conse­ quence [Heizer 1968:19]. according to Reid were titles given to a chiefs eldest son and daughter (Heizer 1968:9). Kroeber thus apparently assumed that Reid's Kroeber apparently believed them to be the "Seven Giants" were equivalent to the "deities" names of members of the pantheon because of mentioned in the San Fernando list: Veat, their presence on a list of five "gods" and one Taimur, Chuquit, Pichurut, and luichepet "goddess" stemming from the 1811 "Interroga- (husband of the "goddess" Manisar—she who torio" sent to Mission San Fernando, and gives them their seeds). In a footnote Kroeber because of the following statement made by pointed out that some of the speUings were Reid: unclear in the original manuscript; thus Chu- 228 THE JOURNAL OF CALIFORNIA ANTHROPOLOGY quit might also be read as Chuguit or Chugerit, Chingichnich complex. Merriam states that while luichepet could be Inichept or even To-me-arr' (-Tomiar) was a title given to Quichepet (1908a: 14). As shown in Table I, someone from a prominent village who acted Kroeber eventuaUy used Ukat for Veat (a as a captain during the Gabriehno Mourning possible error that will be discussed later), Ceremony (1955:77); the individual selected Tamur for Taimur, and Chukit for Chuquit, had to have lost a close relative in order to hold and left the remaining names unchanged. this temporary position. The title of this office Engelhardt (1927:29) and Geiger and Meighan is almost certainly equivalent to Reid's Tomear, (1976:58, 158), who also worked with the a term which according to Reid was applied to original document, spelled these same names the chiefs eldest son.
Load more

Recommended publications
  • From Yokuts to Tule River Indians: Re-Creation of the Tribal Identity On
    From Yokuts to Tule River Indians: Re-creation of the Tribal Identity on the Tule River Indian Reservation in California from Euroamerican Contact to the Indian Reorganization Act of 1934 By Kumiko Noguchi B.A. (University of the Sacred Heart) 2000 M.A. (Rikkyo University) 2003 Dissertation Submitted in partial satisfaction of the requirements for the degree of DOCTOR OF PHILOSOPHY in Native American Studies in the Office of Graduate Studies of the University of California Davis Approved Steven J. Crum Edward Valandra Jack D. Forbes Committee in Charge 2009 i UMI Number: 3385709 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMI 3385709 Copyright 2009 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Kumiko Noguchi September, 2009 Native American Studies From Yokuts to Tule River Indians: Re-creation of the Tribal Identity on the Tule River Indian Reservation in California from Euroamerican contact to the Indian Reorganization Act of 1934 Abstract The main purpose of this study is to show the path of tribal development on the Tule River Reservation from 1776 to 1936. It ends with the year of 1936 when the Tule River Reservation reorganized its tribal government pursuant to the Indian Reorganization Act (IRA) of 1934.
    [Show full text]
  • Kawaiisu Basketry
    Kawaiisu Basketry MAURICE L. ZIGMOND HERE are a number of fine basket Adam Steiner (died 1916), assembled at least 1 makers in Kern County, Califomia," 500 baskets from the West, and primarily from wrote George Wharton James (1903:247), "No Cahfornia, but labelled all those from Kern attempt, as far as I know, has yet been made to County simply "Kem County." They may weU study these people to get at definite knowledge have originated among the Yokuts, Tubatula­ as to their tribal relationships. The baskets bal, Kitanemuk, or Kawaiisu. Possibly the they make are of the Yokut type, and I doubt most complete collection of Kawahsu ware is whether there is any real difference in their to be found in the Lowie Museum of Anthro­ manufacture, materials or designs." The hobby pology at the University of Califomia, Berke­ of basket collecting had reached its heyday ley. Here the specimens are duly labelled and during the decades around the turn of the numbered. Edwin L. McLeod (died 1908) was century. The hobbyists were scattered over the responsible for acquiring this collection. country, and there were dealers who issued McLeod was eclectic in his tastes and, unhke catalogues advertising their wares. A Basket Steiner, did not hmit his acquisitions to items Fraternity was organized by George Wharton having esthetic appeal. James (1903:247) James who, for a one dollar annual fee, sent observed: out quarterly bulletins.^ Undoubtedly the best collection of Kern While some Indian tribes were widely County baskets now in existence is that of known for their distinctive basketry, the deal­ Mr.
    [Show full text]
  • Greek Religion and the Tradition of Myth Religion
    Greek Religion and The Tradition of Myth Religion • Religion • An institutionalized system of rituals. • An institution is a “system of ideas whose object is to explain the world” (Durkheim, 1965: 476). • Spiritualism • A belief in forces that exist outside of space and time but that can act within those domains Culture and Belief • “Religion is sociologically interesting not because, as vulgar positivism would have it, it describes the social order...but because... it shapes it” (Geertz 1973, 119). • “The social function of myth is to bind together social groups as wholes or, in other words, to establish a social consensus” (Halpern 1961, 137). Mythos • Archaic Greek: a story, speech, utterance. • Essentially declarative in nature • Classical Greek: An unsubstantiated claim • Mythographos • Logographos • Logopoios Modern Definitions • “…Myth is defined as a complex of traditional tales in which significant human situations are united in fantastic combinations to form a polyvalent semiotic system which is used in multifarious ways to illuminate reality…” • (Burkert 1985: 120). • “A traditional story with collective importance” • (Powell, 2009: 2) Logos • An argument • A statement or story based on comparative evaluation or collection of data • The result of a process • A study • Bio-logy, Socio-logy, mytho-logy • Powell: • logos is defined by authorship, it has a known origin, • mythos is anonymous, it exists in a social milieu undefined by its origin Truth and Falsehood • “The poet and the historian differ not by writing in verse or in prose… The true difference is that one relates what has happened, the other what may happen. Poetry, therefore, is a more philosophical and a higher thing than history: for poetry tends to express the universal, history the particular.” • (Aristotle Poetics 1451a.
    [Show full text]
  • Plants Used in Basketry by the California Indians
    PLANTS USED IN BASKETRY BY THE CALIFORNIA INDIANS BY RUTH EARL MERRILL PLANTS USED IN BASKETRY BY THE CALIFORNIA INDIANS RUTH EARL MERRILL INTRODUCTION In undertaking, as a study in economic botany, a tabulation of all the plants used by the California Indians, I found it advisable to limit myself, for the time being, to a particular form of use of plants. Basketry was chosen on account of the availability of material in the University's Anthropological Museum. Appreciation is due the mem- bers of the departments of Botany and Anthropology for criticism and suggestions, especially to Drs. H. M. Hall and A. L. Kroeber, under whose direction the study was carried out; to Miss Harriet A. Walker of the University Herbarium, and Mr. E. W. Gifford, Asso- ciate Curator of the Museum of Anthropology, without whose interest and cooperation the identification of baskets and basketry materials would have been impossible; and to Dr. H. I. Priestley, of the Ban- croft Library, whose translation of Pedro Fages' Voyages greatly facilitated literary research. Purpose of the sttudy.-There is perhaps no phase of American Indian culture which is better known, at least outside strictly anthro- pological circles, than basketry. Indian baskets are not only concrete, durable, and easily handled, but also beautiful, and may serve a variety of purposes beyond mere ornament in the civilized household. Hence they are to be found in. our homes as well as our museums, and much has been written about the art from both the scientific and the popular standpoints. To these statements, California, where American basketry.
    [Show full text]
  • Një Udhëzues Për Festat Pagane Shqiptare- -A Guide to Albanian Pagan Festivities- © Pagan Shqiptar © © Atp © -2021
    (Mali i Tomorrit, ‘‘Olimpi’’ Shqiptar - Tomorri Mountain, Albanian "Olympus") ⊕ -NJË UDHËZUES PËR FESTAT PAGANE SHQIPTARE- -A GUIDE TO ALBANIAN PAGAN FESTIVITIES- © PAGAN SHQIPTAR © © ATP © -2021- 2 1 -Parathënie ⊕ Preface- Këto artikuj të përmbledhur në këtë vepër përbënjë veprën e parë kushtuar krejtësisht festave pagane shqiptare. Botuar gjatë gjithë vitit 2020, secili prej tyre përqëndrohet në një festë specifike në një mënyrë të shkurtër e cila do të mundësojë një kuptim më të mirë të tyre, madje edhe për ata që nuk kanë njohuri mbi festat tona pagane shqiptare, por gjithashtu përmbajnë shumë detaje interesante që nxjerrin në pah perspektiva dhe kuptime të reja mbi festat tona pagane. Në të vërtetë, këto prezantime nuk janë prezantime të themeluara tashmë të festave tona antike pagane, por ato janë të mbushura me interpretime që i japin mundësi lexuesit të kuptojë dhe vlersojë ato në nivelet më të larta. Në nivel simbolik, çdo festë duhet të kuptohet si reflektim tokësor i një realiteti më të lartë kozmik. Duke u rrotulluar rreth këtyre festave, paraardhësit tanë ishin në një akordim me ritmin e Natyrës dhe në harmoni me Kozmosin, disiplina hynore e universit. Në nivelin historik, fakti që disa nga këto praktika u vunë re ende në mesin e njerëzve tanë në mes të shekullit XX, dëshmon se ato nuk janë një pjesë e parëndësishme e identitetit tonë. Për më tepër, respektimi i tyre, pavarësisht nga ndarjet e besimeve midis njerëzve tanë, dëshmon identitetin tonë të përbashkët dhe na bën me të vërtetë një popull. Në të vërtetë, nën festat tona antike pagane, ne gjejmë vlera që paraardhësit tanë i respektonin dhe i konsideronin si më të dashurit e tyre.
    [Show full text]
  • Edible Seeds and Grains of California Tribes
    National Plant Data Team August 2012 Edible Seeds and Grains of California Tribes and the Klamath Tribe of Oregon in the Phoebe Apperson Hearst Museum of Anthropology Collections, University of California, Berkeley August 2012 Cover photos: Left: Maidu woman harvesting tarweed seeds. Courtesy, The Field Museum, CSA1835 Right: Thick patch of elegant madia (Madia elegans) in a blue oak woodland in the Sierra foothills The U.S. Department of Agriculture (USDA) prohibits discrimination in all its pro- grams and activities on the basis of race, color, national origin, age, disability, and where applicable, sex, marital status, familial status, parental status, religion, sex- ual orientation, genetic information, political beliefs, reprisal, or because all or a part of an individual’s income is derived from any public assistance program. (Not all prohibited bases apply to all programs.) Persons with disabilities who require alternative means for communication of program information (Braille, large print, audiotape, etc.) should contact USDA’s TARGET Center at (202) 720-2600 (voice and TDD). To file a complaint of discrimination, write to USDA, Director, Office of Civil Rights, 1400 Independence Avenue, SW., Washington, DC 20250–9410, or call (800) 795-3272 (voice) or (202) 720-6382 (TDD). USDA is an equal opportunity provider and employer. Acknowledgments This report was authored by M. Kat Anderson, ethnoecologist, U.S. Department of Agriculture, Natural Resources Conservation Service (NRCS) and Jim Effenberger, Don Joley, and Deborah J. Lionakis Meyer, senior seed bota- nists, California Department of Food and Agriculture Plant Pest Diagnostics Center. Special thanks to the Phoebe Apperson Hearst Museum staff, especially Joan Knudsen, Natasha Johnson, Ira Jacknis, and Thusa Chu for approving the project, helping to locate catalogue cards, and lending us seed samples from their collections.
    [Show full text]
  • 1 Name 2 Zeus in Myth
    Zeus For other uses, see Zeus (disambiguation). Zeus (English pronunciation: /ˈzjuːs/[3] ZEWS); Ancient Greek Ζεύς Zeús, pronounced [zdeǔ̯s] in Classical Attic; Modern Greek: Δίας Días pronounced [ˈði.as]) is the god of sky and thunder and the ruler of the Olympians of Mount Olympus. The name Zeus is cognate with the first element of Roman Jupiter, and Zeus and Jupiter became closely identified with each other. Zeus is the child of Cronus and Rhea, and the youngest of his siblings. In most traditions he is married to Hera, although, at the oracle of Dodona, his consort The Chariot of Zeus, from an 1879 Stories from the Greek is Dione: according to the Iliad, he is the father of Tragedians by Alfred Church. Aphrodite by Dione.[4] He is known for his erotic es- capades. These resulted in many godly and heroic offspring, including Athena, Apollo, Artemis, Hermes, the Proto-Indo-European god of the daytime sky, also [10][11] Persephone (by Demeter), Dionysus, Perseus, Heracles, called *Dyeus ph2tēr (“Sky Father”). The god is Helen of Troy, Minos, and the Muses (by Mnemosyne); known under this name in the Rigveda (Vedic San- by Hera, he is usually said to have fathered Ares, Hebe skrit Dyaus/Dyaus Pita), Latin (compare Jupiter, from and Hephaestus.[5] Iuppiter, deriving from the Proto-Indo-European voca- [12] tive *dyeu-ph2tēr), deriving from the root *dyeu- As Walter Burkert points out in his book, Greek Religion, (“to shine”, and in its many derivatives, “sky, heaven, “Even the gods who are not his natural children address [10] [6] god”).
    [Show full text]
  • Part I the Religions of Indian Origin
    Part I The Religions of Indian Origin MRC01 13 6/4/04, 10:46 AM Religions of Indian Origin AFGHANISTAN CHINA Amritsar Kedamath Rishikesh PAKISTAN Badrinath Harappa Hardwar Delhi Indus R. NEPAL Indus Civilization BHUTAN Mohenjo-daro Ayodhya Mathura Lucknow Ganges R. Pushkar Prayag BANGLADESH Benares Gaya Ambaji I N D I A Dakshineshwar Sidphur Bhopal Ahmadabad Jabalpur Jamshedpur Calcutta Dwarka Dakor Pavagadh Raipur Gimar Kadod Nagpur Bhubaneswar Nasik-Tryambak Jagannath Puri Bombay Hyderabad Vishakhapatnam Arabian Sea Panaji Bay of Bengal Tirupati Tiruvannamalai-Kaiahasti Bangalore Madras Mangalore Kanchipuram Pondicherry Calicut Kavaratti Island Madurai Thanjavar Hindu place of pilgrimage Rameswaram Pilgrimage route Major city SRI LANKA The Hindu cultural region 14 MRC01 14 6/4/04, 10:46 AM 1 Hinduism Hinduism The Spirit of Hinduism Through prolonged austerities and devotional practices the sage Narada won the grace of the god Vishnu. The god appeared before him in his hermitage and granted him the fulfillment of a wish. “Show me the magic power of your Maya,” Narada prayed. The god replied, “I will. Come with me,” but with an ambiguous smile on his lips. From the shade of the hermit grove, Vishnu led Narada across a bare stretch of land which blazed like metal under the scorching sun. The two were soon very thirsty. At some distance, in the glaring light, they perceived the thatched roofs of a tiny village. Vishnu asked, “Will you go over there and fetch me some water?” “Certainly, O Lord,” the saint replied, and he made off to the distant group of huts. When Narada reached the hamlet, he knocked at the first door.
    [Show full text]
  • Desert Renewable Energy Conservation Plan Proposed Land
    DRECP Proposed LUPA and Final EIS CHAPTER III.8. CULTURAL RESOURCES III.8 CULTURAL RESOURCES This chapter presents the Affected Environment for the Land Use Plan Amendment (LUPA) Decision Area and the Desert Renewable Energy Conservation Plan (DRECP) area for cultural resources. These areas overlap, and in the following programmatic discussion are referred to broadly as the “California Desert Region.” More than 32,000 cultural resources are known in the DRECP area in every existing environmental context ⎼ from mountain crests to dry lake beds ⎼ and include both surface and subsurface deposits. Cultural resources are categorized as buildings, sites, structures, objects, and districts (including cultural landscapes and Traditional Cultural Properties) under the federal National Environmental Policy Act (NEPA) and the National Historic Preservation Act (NHPA). Historic properties are cultural resources included in, or eligible for inclusion in, the National Register of Historic Places (NRHP), maintained by the Secretary of the Interior (36 Code of Federal Regulations [CFR] 60.4). See Section III.8.1.1 for more information on federal regulations and historic properties. This chapter discusses three types of cultural resources classified by their origins: prehistoric, ethnographic, and historic. Prehistoric cultural resources are associated with the human occupation of California prior to prolonged European contact. These resources may include sites and deposits, structures, artifacts, rock art, trails, and other traces of Native American human behavior. In California, the prehistoric period began over 12,000 years ago and extended through the eighteenth century until 1769, when the first Europeans settled in California. Ethnographic resources represent the heritage of a particular ethnic or cultural group, such as Native Americans or African, European, Latino, or Asian immigrants.
    [Show full text]
  • The Goddess: Myths of the Great Mother Christopher R
    Gettysburg College Faculty Books 2-2016 The Goddess: Myths of the Great Mother Christopher R. Fee Gettysburg College David Leeming University of Connecticut Follow this and additional works at: https://cupola.gettysburg.edu/books Part of the English Language and Literature Commons, Folklore Commons, and the Religion Commons Share feedback about the accessibility of this item. Fee, Christopher R., and David Leeming. The Goddess: Myths of the Great Mother. London, England: Reaktion Press, 2016. This is the publisher's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: https://cupola.gettysburg.edu/books/95 This open access book is brought to you by The uC pola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The uC pola. For more information, please contact [email protected]. The Goddess: Myths of the Great Mother Description The Goddess is all around us: Her face is reflected in the burgeoning new growth of every ensuing spring; her power is evident in the miracle of conception and childbirth and in the newborn’s cry as it searches for the nurturing breast; we glimpse her in the alluring beauty of youth, in the incredible power of sexual attraction, in the affection of family gatherings, and in the gentle caring of loved ones as they leave the mortal world. The Goddess is with us in the everyday miracles of life, growth, and death which always have surrounded us and always will, and this ubiquity speaks to the enduring presence and changing masks of the universal power people have always recognized in their lives.
    [Show full text]
  • Tribal Transportation Environmental Justice Collaborative Project “End of Project Final Report”
    California Central Valley Tribal Transportation Environmental Justice Collaborative Project “End of Project Final Report” Prepared by: Dr. Donna Miranda-Begay, Grant Project Manager Tribal Chairwoman of Tubatulabals of Kern Valley Prepared for Caltrans Districts 6 and 10, and the eight San Joaquin Valley Regional Transportation Planning Agencies: San Joaquin Council of Governments (SJCOG), Stanislaus Council of Governments (StanCOG), Merced County Association of Governments (MCAG), Madera County Transportation Commission (MCTC), Council of Fresno County Governments (Fresno COG), Kings County Association of Governments (KCAG), and Kern Council of Governments (KCOG) and Grant Participants www.caltribalej.com November 9, 2010 Preface This grant report is dedicated to the California Tribal Ancestors and current day Tribal Leaders who understood the need to balance the protection of cultural resources and plan for sustainable communities. We also pay tribute to Darrel Hildebrand, Kern Council of Government (KCOG) – Assistant Director. Darrel passed away on November 5, 2009. Darrel promoted the importance for Tribal input to County and California Statewide Regional Blueprint planning process. Darrel encouraged KCOG to apply for this Caltrans Environmental Justice Planning Grant and collaborated with Kern County area Tribes regarding San Joaquin Blueprint and local and regional planning. This grant invited 47 California Central Valley Tribes to participate in this grant project. We thank the Tribal participants for all their input, report writing, and support. In the past, many of the participating Tribal leaders had developed trust and good rapport with Anthropologists, Archeologists, Linguists, and other environmental and historical researchers. However, today - there is still a need to continue to develop Tribal rapport and trust with local and regional government representative and planners.
    [Show full text]
  • Some Aspects of Kitanemuk Prehistory
    UC Merced Journal of California and Great Basin Anthropology Title Some Aspects of Kitanemuk Prehistory Permalink https://escholarship.org/uc/item/3mm1r5kt Journal Journal of California and Great Basin Anthropology, 2(2) ISSN 0191-3557 Author Sutton, Mark Q Publication Date 1980-12-01 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Journal of California and Great Basin Anthropology Vol. 2, No. 2, pp. 214-225(1980). Some Aspects of Kitanemuk Prehistory MARK Q. SUTTON HE Kitanemuk are one of the lesser tern, economy, and social organization of the Tknown native groups in California. The valley inhabitants took place at that time. The Kitanemuk spoke a Serran language of the post 300 B.P. population ofthe valley repre­ Takic family (Bright 1975) and inhabited sent the ethnographically documented Kitane­ and/or claimed portions of the Tehachapi muk. It would appear, however, that the pre- Mountains and the southwesternmost portion 300 B.P. populations, were quite different of the Mojave Desert (Antelope Valley) during culturally. The extant archaeological data the proto-historic period. seem to be substantial enough to distinguish Relatively little ethnographic and archaeo­ this cultural change and to suggest economic, logical data on the Kitanemuk are available for socio-political, and territorial changes during study. The ethnographic data (cf. Harrington's the late prehistoric period. Comparisons Kitanemuk notes) were gathered fairly late, between the ethnographic Kitanemuk and the represent a shallow time depth, and pertain archaeological record from the Antelope mainly to the Tehachapi Mountains. The Valley support this hypothesis and are dis­ archaeological data are limited, primarily from cussed below.
    [Show full text]