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DOCUMENT RESUME

ED 258 759 RC 015 328

TITLE The Indian Reading Series( Stories and Legends of the Northwest. Level II. Book* 1-20. INSTITUTION v 'thwest Regional Educational Lab. Portland, g. SPONS AGENCY hi..ional Inst. of Education (DHEW), Washington, D.C. Educational Equity Group. Multicultural/Bilingua Div. PUB DATE 78 CONTRACT 400-76-0048 NOTE 575p.; For related documents, see RC 015 326-329. AVAILABLE FROM Superintendent of Documents, U.S. Government Printing Office, Washington, DC 20402 (Stock No. 065-000-00100-4, $26.00). PUB TYPE Guides Classroom Use Materials (Forarner) (051)

EDRS PRICE MF02/PC23 Plus Postage. DESCRIPTORS *American Indian Culture; *American Indian Literature; American Indians; Childhood Interests; Childrens Literature; Cultural Background; Illustrations; *Legends; *Picture Books; Primar Education; *Supplementary Reading Materials; Tribes IDENTIFIERS *Pacific Northwest Indian Reading and Language Frog *Pacific Northwest Tribes

ABSTRACT Designed as supplementary reading materials for Indian and non-Indian children in the primary grades, this series of 10 booklets presents 13 legends and 7 stories of Northwest tribes. Stories in this second level of the six-level series were developed ct%Teratively by people of the Crow, Muckleshoot, Skokomish, Blackfeet, Northern Cheyenne, Salish, Assiniboine, Shoshone-Bannock and Sioux tribes; Yakima Nation; and the Confederated Tribes of the Warm Springs Reservation of Oregon. Booklets Lange from 7 to 43 pages in length and follow a picture book format with large type and many illustrations. The illustration styles are diverse, including cartoons, pictographs, and traditional Indiandesigns as well as realistic drawings. The legends include stories about Coyote, the Thunderbird of the Skokomish Tribe, and the tricksters Inkdomi of Assiniboine culture and Napi of Blackfeet culture. Titles of other legends include "Why the Codfish has a Red Face," "Why Animals and Man Can No Longer Talk to One Another," "The GreatFlood," "The Rainbow," and "How Birds Learned to Fly." Topics of the non- legend stories include the Crow Fair, gathering wild peppermint as done by the Blackfeet Indians of Montana, picture writing, the design of the teepee, life by a river, and'Indian values.(JHZ)

***w******************************************************************* Reproductions supplied by EDRS are the best that can be made from the original document. **************************************************P******************** U.S. OEPASIT1MNRET OS IOUCATOON NATIONAL INSTITUTE OF FOUCATIOni LDuCATPONAL SISOuACEStre-vAhArfoiv Morin (ERIC, docomeot has Wed reproduced in rerrared from Ow person nrOr0Onsterfron ureprrixtropl litho,changes havy her*. mode toMVP, ...IP End of Summer rep? Odill 110n (Wahl 1, Points of view Of Opill$1015 mateo rn Om do. / mrrit do nut tmtmblimith gePiellepl of1Rel NIL The Indian Reading Series PoSTuir, Ofpurls

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PERMISSION TO REPRODUCE THIS ATERIAL HAS BEEN GRANTED BY ti fi

Level II Book 1 TO THE EDUCATiONAL RESOURCES INFORMATION CENTER (ERIC)." 3

IGer THE INDIAN READING SERIES: Stories and Legends of the Northwest is a collection of authentic material cooperatively developed by Indian people from twelve reservations. Developmentac- t ivities are guided by a Policy Board which represents the Indian community of the Pacific Northwest. The Pacific Northwest Indian Reading and I.angwige Development Program Policy Board members are: Warren Clements Warm Springs Chairman Morrie Jimenez Klamath Joan Kennerly Blackieet Walter Moffett Nez Perce Emmett OliverQuin3ult Bob Parsley Chippewa Lloyd Smith Warm Sprirgs Max Snow Jeanne Thomas Yakima 1111 THE INDIAN READING SERIES: PI 'IP Stories and Legends of the Northwest End of Summer Level II Book I

A Crow Story Written and illustrated by Henry Real Bird Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory . 11

Developed by the Pacific Northwest Indian Reading and LanguageDevelopment Program Northwest Regional Educational Laboratory, 710 SouthwestSecond Avenue, Portland. Oregon7' Copyright © 1978 by the Crow Tribal Historical andCultural Commission All rights reserved. The work upon which this publication is based was performed pursuantto Contract 400.76-0048, with the Educational Equity Group/Multicultural/BilingualDivision of the National Institute of Education. It does not, however,necessarily reflect the views of that agency. Printed and bound in the United States of America 6 This story is about the thoughts runningthrough a littleCrow Indian boy's mind the nightbefore the first day of school. He thinks of thegood summer he has had, ending with the CrowFair. low it's time to go back to school,and he's wondering about tomorrow. Have youdone this? This story was told in the Crow Indianlanguage and Britten ;_n English. So, at timesthe sequence of the words in some of the sentences maysound different. During the summer, Grandfather and I went to the mountains Tepee poles, we went to get. We had to peel the bark from the poles. Then we were ready for the powwow.

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10 3 At the campgrounds, we put up the tepee and made a leaf shade. At night the doorway singerscame and sang some songs. My mother gave themsome tobacco, and they left. When people do something good foryou, you give them something in return. itz. The village callercame early. It was still dark. He said, This day, Crow people, we will spend together and be good at heart. Firstwe will have a parade, then a race and a rodeo. When the sungoes down and darkness covers us, we willdance Three dayswewill do this. Get up!"

We saw the parade. Therewere many horses. The sun was hot. After the parade,we rode our horses to thefairgrounds.

17 9 18 19 We saw the bronc riders. We sawa boy getting his saddle ready. The horseswere many colors. Therewere buckskins, sorrels, paints, blacks and bays.

0 22 11 21 The rodeo started with bareback riding. A horse and ridercame out of the chute. The horse jumpedway up inthe air. Soon the rider flew over the horse's head. 24 25 13 We saw the races and it was fun. My brother had a green shirt and rode a white horse. He won the race. 27 15 28 A saddle bronccame out of the chute. The rider spurred the horse in the shoulder. The horse jumped and jumped. But the boy stayed on.

Then the bullswere put in the chutes. The boys putropes with bells on the bulls. A runny clown rolled his barrel into_thearena. A fast-jumping bull bucked off the boy.

The tepeewe returned to, after the rodeo. When thesun went down we watched the dance. After three days, the powwow and rodeo were over. Thesummer was over too, and I was ready to go to school. --z z I Before the first day of school, Iwas so happy I couldn't sleep. I wanted to puton my new clothes. I wondered what thenew teacher woulibe like.

37 39 3 S 23 I was the first to wakeup. Soon itwas time to go. The big, yellow buscame down the road. I sat in the last seat. My friend sat with me.

.i o 4225 41 It is fun to be in school again. Some of my friends look different. I'm going to makenew friends, too. We will have a race around the school. This year will beeven better than last! cs4 al.' Pu J .351.mg/II SoI.0 Si g 4 .1 43 "o:s; ItismegoI'Os: III 11,0es,Is 1,0 5.$ 1 RogaS.los ra I.se ills o s; ip I.S.PO U 4 I s: ;:;VP I 11 lel HENRY REAL BIRD Henry Real Bird is a Crow Indian who was raised in the traditional Crow way on the Crow Indian reservation in Montana. He entered first grade speaking only the Crow Indian language and has an intimate knowledge of prob- lems Indian children encounter in the public school system. He received his B.S. in Elementary Education from Mon- tana State University and ha., taught reading in all the elementary grades. He served as Curriculum Coordinator for Project Head Start. Language Arts Supervisor at St. Xavier Indian Mission and Summer Program Planner for 4-H and Youth Programs on the Crow Indian reservation. As thell.acher Orientation Specialist kir the Pacific Northwest Indian Program, he was responsible Tor developing a teacher's manual and accompanying teaching inservice program, in addition to writing and illustrating books designed for Indian children. He has served on the Montana Advisory Committee on Children and Youth and the Crow Central Education Commission, and was a delegate to the 1971 White House Conference on Youth. He also is a saddle bronc rider and member of the Professional Rodeo Cowboys Association.

46 Booklets available in the Level II sequence are listed below. Numbers refer to the planned sequence of use in the 71aeher's Manual. Materials developed by these tribes and others in the Northwest are included in the Levels I and III sequences.

1 End of Summer 12 Coyote and the Man Who Sits On 71,p ('row Tribal Historical and Cultural Salish Cultural Committee of Commission The Confederated Salish and 2 Thunder and the Mosquito Kootenai Tribes of the Flathead Muckleshoot Tribe Reservation 3 Why the Codfish Has a Red Fare 13 The Crow Skokomish Tribe Assiniboine and Sioux Tribes of the Fort Peck Reservation 4 How Wildcat and Coyote Picked Each Other 14 Thpee, Sun and Pme Shoshone-Bannock Tribes of the Crow Tribal Historical and Cultural Fort Hall Reservation Commission 5 Pat Learns About Wild Peppermint 15 Water Story Blackfeet Tribe Crow Tribal Historical and Cultural Commission 6 Picture Writing The Confederated Tribes of the 16 How Birds Learned to Fly Warm Springs Reservation of Oregon The Fourteen Confederated Tribes from the Yakima Nation 7 Grandma Rides in the Parade Crow Tribal Historical and Cultural 17 Napi and the Bullberries Commission Blackfeet Tribe ti The Bob-Ruled Coyote 18 How Cottontail Lost His Northern Cheyenne Tribe The Confederated Tribes of the Warm Springs Reservation of Oregon 9 The Great Flood Skokomish Tribe 19 Being Indian Is The Confederated Tribes of the 10 The Rainbow Warm Springs Reservation of Oregon The Confederated Tribes of the Warm Springs Reservation of Oregon 20 Why Animals and Man Can No Longer Wilk to One Another 11 The Pme the W hale Came to Jackson's The ConfederatedTribes of the Bay Warm Springs Reservation of Oregon Skokomish Tribe

ForSale Superintendent of Documents

47 i Hook 2 46 49 JUL 113 cP,

qa2 RECEIVED tt,zERIC/ClifSS =,1111 THE INDIAN READING SERIES: C-111 Stories and Legends of the Northwest Thunder and the Mosquito Level II Book 2

Coast Area Planning Committee Edith Cusack Jeanne Evernden Bruce Miller Georgia Oliver, Consultant Wilma Petty Seahtlhuk (Gary Hillaire) Bernice Lozier Ittnewasha Charlotte Williams A Muckleshoot Legend A told by Clarence Barr Illustrated by Debra Barr Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory Developed by the Pacific Northwest Indian Reading end LanguageDevelopment Program Northwest Regional Educational Laboratory, 710 Wuthwest Second Avenue,Portland, Oregon 97204 Copyright 1978 by the Muckleshoot Tribe All rights reserved. The work upon which this publication is based was performed pursuant toContrart No 400-76-00414, with the Educational Equity Group/Multicultural(Bilingual Division of the National Inst$ute of Education. It does not, however, necessarilyreflect the views of that agency. Printed and hound in the United Sta of A rtes 51 Long ago the great Thunderbird lived at Thunder Mountain. 53 1 52 In the spring the Thunderbirdwould bevery hungry. With the first thunderstorm, theThunderbird would seid the mosquito down into thevalley for food.`\_ 2 55 The mosquito would gather blood to take back up to the mountain to feed the greatThunderbird. 3 57 .0% t

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One spring the Thunderbird wantedeven more blood. The Thunderbird asked, "Where doyou get my food?" The mosquito said nothing. He remembered all the kind people. He feared for the safety of his friends. 61 5 60 ..11111Ma. I

The fierce Thunderbird again asked the mosquito hiF iuestion. "Where do you get my food?" he said. The trembling mosquito decided to lie to protect the people. The mosquito answered, "Oh, great Thunderbird, I get the blood from the trees below." 6 62 63 The Thunderbird immediately struck downa tree so that the mosquito could draw all the tree's blood for him.

65 64 From that time to this, mosquitoes have gathered blood from people. 8 6 ti 67 And the Thunderbird still strikes down trees with lightning.

6s 69 BERNICE LOZIER TANEWASHA Bernice lAuiernrwasha is a Yakima Indian who was born and raised on the Muckleshoot Reservation, neer Auburn. Washington.She attended Chemawa Indian kichool and over the past several years has participated in many education workshops and taken some college coursework in the field of education. While serving as a cultural consultant to the Ttin'ma and Auburn public schools, she showed artifacts and talked to students about Native American culture.-She has also taught the Muckleshoot Indian language in the schools and at the Tacoma -Indian Center. She presently works for the Muck leshootn-ibe as tia alcoholism counselor. She hopes The Indian Reading Sties will "enlighten the rest of the world as to some of the authentic traditions of Native Americans, so that all peCiple have a better under. sanding of Native American culture." She is married and has three children.

DEBRA BA RR Debra Barr has lived for t he past four years on the Muckleshoct Reservation in Western Washington She ma- jored in art and psychology in college, and her main interests are drawing, painting and photography. Someday she hopes to become a professional photographer with her own studio. She is married to Earnest Lee Barr, who is from the Yakima 1)-ihr, and is the mother of a two-year old boy.

CHARLOTTE WILLIAMS Charlotte Williams is a Muckleshoot Indian who was born and raised on the Muck leshoot Reservation near Auburn, Washington. For seven years she has se rved as Treasurer on the Muckleshoot Tribal Council and also works as a full. charge bookkeeper and junior accountant. She is active in the Auburn PT.A, serves as aSunday school superintendent and in 1971 was selected by the Auburn Jaycees to receive the "Woman of the Year" award. She has served as Chairperson of both the Auburn Johnson O'Malley Program and the Muckleshoot Education Committee. In her spare she does Indian beadwork. sews and reads. She is married and has three children

70 lib la 4gb 4,4% Ilk ilk 41116 4ft Ow Ilk aft 4% 4111b 4%1% Why the Codfish Has aRed Face The Indian Reading Series

Level II Book 3 7 1 Si 4 JUL WS

RECEIVEC MN,

--An THE INDIAN READING SEttIFX: t-n71; Stories and Legends of the North% r?st Why the Codfish Hasa Red .Face Level II Book 3 Coast Area Planning Committee Edith Cusack Jeanne Evernden Bruce Miller Georgia Oliver, Consultant Wilma Petty Seahtlhuk (Gary Hillaire) Bernice Lozier 11(newasha Charlotte Williams A Skokomish Legend As told by Georgia Miller Illustrated by Bruce Miller Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Laboratory, 7I0 Southwest Second Avenue, Portland,Oregon 97204 Copyright :1978 by the Skokomish Tribe All rights reserved_ The work upon which this publication is had was performed pursuant to Contract No 400-76-00414. with the Educational Equity Group/MulticuIturaliBilinguai Division of the National Institute of Education. It does not, however, necessarily reflect the views o f t hat agency

Printed and hound in the United States of America 74

. "Who is that pretty, young maiden over there?" Seal asked Flounder.

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Codfish said, "Oh, indeed! She's very lovely. Just look at that beautiful hair! 7 strange maiden sat motionless, p tying noheed.

Si S2 The three gentlemen talked. They decided to havea contest. heone who attracted her attention would be the winner. It was agreed. 54 The Seal was first. Oh! He danced. He dove. He leaped. He swirled in the water. A But alas! The maiden did not even give him a glance.

S6 Flounder was next,. He decided to use his clumsiness to make the maiden look at him. He danced and twirled till he fell. saying, "Oh, I'm so clumsy! All I can do is fall down!"

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The maiden turned her back.

:I') Codfish thought, "Hmmm, I will play a trick." Singing to himself, he danced to the fire. Closer he danced. Suddenly he cried, "Adadadah. My face is on fire! My whiskers are burning! My whiskers are burning!"

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;) Oh. cried the maiden. She threw back her hair and looked. It was Dogfish Woman. Oh goodness, she was ugly! Seal and Flounder swam away laughing.

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Ever since then, Codfish has had a red face. 9611 JEANNE EVERNDEN Jeanne Evernden 15 a Skokomish Indian and was burn and raised on the Skokomish reservation near the Hood Canal in Wash) a-ton. She graduateti from Irene S Reed High Scnool in ! ond attended Haskell Indian School for two yea .Atibe took commercial courses. She has managed the 'Jr.. Smoke Shopand is now actively involved in the Skokomish Language Project, which is developing an una- bridged Skokomish dictionary. She also is the mother of eight children and hopes The Indian Reading Series will become a permanent part of the schooling system because "Indian history and involvement are very important to our young people."

BRUCE MILLER Bruce Miller, a Skokomish Indian, has held art exhibitions in Europe, South America and throughout theUnited States. He was nominated for the Indian Arts Commission Board for the Washington State Arts Commission, won the Washington Bicentennial Playwrite Award for his play Changer,and recently completed a screenplay,The Lord of the House of the Maimed,to be aired as an EXXON special on the CBS network. He presently is Director of the Skoko- mish ilri bal Learning Center, has served as Coordinator for the Skokomish Title IV Program and was Human Relations Specialist, and Counselor for the Seattle Public Schools, lie also has acted with theater groups such as Native American Theater Ensemble (New York) and Red F.:,rth Performing Arts Company (Seattle). He attended the Institute of Amer- ican Indian Arts, California College of Arts andCrafts, and University of California at Berkeley. In addition, he has received special training in stage direction and acting tech- nique from, among others, Geraldine Page,Peter Brook three time winner at Cannes Film Festival for best direction' and 'Rim O'Horgan (directorof God. poll, flairand Jesus Ch rtst Superstar/.

WILMA PETTY Wilma Petty, a Skokomish Indian, was born and raised on the Skokomish reservation. She graduated fromChemawa Indian School in 193M and has taken advanced coursework in child psychology. She has served as Home School Coor- dinator fur Project Head Start and Supervisor of the Skoko- mish Summer Recreation Program. For the past five years she has been a Teacher's Aide at Hood Canal School and is currently involved in the Skokomish Language Project. which is developing a dictionary of the Skokomish language. As the mother of five children. she "wouldlike to set. The Indian Reading Series in public schools for non-Indian as well as Indian children."

9 ./ (How Wilt and Coyote Tricked EachOther The Indian Reading Series

Level II Book 4 9 JUL 1985 r-- RECEIVEV 4' ERIC/CRESS

THE INDIAN READING SERIES: t Stories and Legends of the Northwest How Wildcat and Coyote Tricked Each Other Level II Book 4

By members of the Fort Hall Reservation Committee Fredrick Auck, illustrator Maxine Edmo, Coordinator Inez Evening Charlene Farmer Cora George, Consultant Lillie Little, Consultant Alene Menta Evelyn Teton, Illustrator Mary Washakie Illustrated by Evelyn Ibton Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory Developed by the Pacific Northwest Indian Readingand Language Development Program Northwest Regional Educational Laboratory, 710Southwest Second Avenue, Portland, Oregon 97204 Copyright c 1978 by the Shoshone-Bannock Tribesof the Fort Hall Reservation All rights reserved. The work upon which this publication is based wasperformed pursuant to Contract No 400-76.0048, with the Educational EquityGrouptMulticulturaliBilingual Diyisien of the National In' Litute ofEducation. It doesnot, however, necessarily relied the views of that agency.

Printedand bound inthe UnitedStates ofAmerica One day when Coyote was outfor a Sunday stroll, he saw some tracks. He followed them and found Wildcat asleep undera tree.

105 104 Coyote took Wildcat's tail and made it short He stretched his hind le and shaped his hea until it was round.

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When Wildcat woke up and saw his shadow, he noticed he looked different.

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Wildcat became very angry. He saw Coyote's tracks and knew who had done this.

ii 0 111 He found Coyote taking a nap. While Coyote was asleep, Wildcat made Coyote's tail"g and bushy and shaped his nose until it was pointed. Then Wildcat was happy, and he went on his way. When Coyote woke up and saw his bushy tail, he wondered what had happened to him. 114 6

FVF-11rA) ETD hi That is how Wildcat and Coyote tricked eachother. That is why today the coyote has a long,pointed nose and big, bushy tail. It is also why the wildcat has a short tail, stretched legs and round head. /16 1,17 A

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THE INDIAN READING SERIES: 11'V Stories and Legends of the Northwest Pat Learns About Wild Peppermint Level II Book 5 Developed by the Blackfeet Indians Written by Joan Kennerly, Carmen Marceau, Doris Old Person, June Thtsey Illustrated by Melvin Thilfeathers Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

119 Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Litboratory, 710 Southwest Second Avenue. Portland, Oregon 97204 Copyright J') 1975 by the Biackfeet Tribe All rights reservri. The work upon which this publication is based was performed pursuant to Contract Nil 400-76-04144, with the Kducat lona! Equity Group;Multicultural `Bilingual Ilivisuin of the National Institute of Education. It does not, however, necessarily reflect the iews of that agency.

Printed and bound in the United States of Americi.

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fr Pat Learns About WildPeppermint is a storyabout the use of wildpeppermint among theBlackfeet Indians in Montana. Althoughwild peppermint isn't used as extensively asin earlier times, it is still used by some ofourBlackfeet Indian people. Wild peppermint is used as abeverage, as flavoring for foods and in someinstances as a medication. Wild peppermint isusually found in meadows, along rivers,river bottoms, swampy areas orlake areas. It is pickedin summer or early fall. It is a green,leafy plant varying in length from approximatelyeight to twelve inches. When in bloom, ithas small, purple blossoms. However, no oneshould attempt to pick wild peppermintunless they areshown what it really is by someonewho knows theplant. Pat is a little girl. She lives with her grandmotherand grandfather. They live on the Plackfeet Indian Reservation in Montana. 122 One day her grandma said, "I'm going to the meadow where Grandpa is cutting hay. Would you like to come with me?" "Oh, yes!" said Pat.

123 Gx andma and Patbegan to walk towardthe meadow in Big Badger Valley. We will eat lunchwith Grandpa. Then we will go pickwild peppermint',' saidGrandma. "What is wildpeppermint ?" asked Pat. "Just wait, my girl,and I will tell youabout wild peppermint. And I will show youhods used7 124 Grandma, Grandpa and Pat ate a nice lunch. Pat felt very happy.

125 When they were finished Grandma said, "We will go now, my girl, and look for wild peppermint:' 126 "Where will we look for wild peppermint?"asked Pat. It grows near water, usually by a stream orriver," said Grandma. It grows in meadows7

.,41)//4 "Wild peppermint is abouteight to twelve inchestall; said Grandma. "It has green leaves. It sometimes has littlepurple flowers. It smells good:' 128 They continued to walk along the stream in Big Badger Valley. "Hm-m-m, Grandma, it smells good here': said Pat. "We are getting close to wild peppermint:' said Grandma. And now I see it:'

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"The best time to pick wild peppermint is in the late spring or earlyfall; said Grandma. And they began to pick thewild peppermint. _ 130 Grandma and Pat had fun picking the wild peppermint. After they were done, they went back home to prepare it for use during the winter. "Grandma, what are you going to do now?"asked Pat. "We are going to tie string aroundthe wild peppermint;' said Grandma. 132 We will hang the wild peppermint up to dry. We will use it this winter. Some of it we will use now'

133 "What will you use the wild peppermint for?"-asked Pat, 134 ( "64)ndpawill use it for some of hisIndian religious ceremonies!'

135 I will use it for medicine when you aresick. 136 "I will also coil some fat and put the wild peppermint in it. The wild peppermint will flavor the boiled fat. It will taste delicious to eat with meat:'

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"I will make wily peppermint tea to drink with our meal. 17 I will mix water and wild peppermint together to drink7

1 I11;i "My little girl, I want you toremember what I have shown you. Someday Grandma will be gonefrom you. When the Great Spirit calls me,I will leave you:' said Grandma.

"""-1111111r-.--....-Naar 139 "Oh, Grandma! I'm so lucky to have you; cried Pat. "And I'm so lucky to have you, my girl; replied Grandma. 140 You must go to sleep now. I will wake you up when Grandpa comeshome" . II

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6 . 6 a ! OkiI a Mrs. Kennerly. Mrs. liitsey, Mrs Marceau, and Mrs. Old JOAN BULLSHOE KENNERLY Person are the daughters of Lillian and Francis Bullshoe. Mrs. Kenner ly has twenty years of teaching experience in They were raised on a ranch near Badger Creek in the the Blackfeet and Northern Cheyenne public school sys- Blackfeet Reservation countryside. 410 tems and was the first runnerup for the 1972 Montana 'Lacher of the Year. She received her B.A. in education from All four women had similar educational backgrounds. They Northern Montana College and her M.A. in education from attended Mad Plume School (a one room rural school), the Arizona State University. She was responsible for estab- Blackfeet Indian Boarding School, and all but Mrs. 'Dailey lishing Native American Day for the State, and was ap- attended Flandreau Indian School in South Dakota. They pointed by the Governor of Montana to serve on the Com- all graduated from Browning High School. At the present mission on Post Secondary Education. She also was the time the four women are teaching in the Blackfeet Public Chairperson of House Joint Resolution 60, which estab- School System in Browning, Montana. lished the Master Plan for Indian Education for the State of Montana. She has two children. JUNE BULLSHOE TATSEY Mrs, Thtsey is a Blackfeet Indian with sixteen years experience in teaching grades one through eight and pre-school in the public school system on the Blackfeet Reservation. She received her B.S. in education from Northern Montana College and her M.A. in guidance and counseling from the University ofSouth Dakota and the University of Montana. She was the reading supervisor and is now vice-principal at K.W. Bergen Elementary School in Browning, on the Blackfeet Indian Reservation.

CARMEN BULLSHOE MARCEAU Mrs. Marceau is a Blackfeet Indian with eighteen years teaching experience. She has had one year experience in 2 guidance and counseling on the Blackfeet Reservation and is principal of Browning Elementary School. She received her B.S. in education from 'them Montana College and her M.A. in guidance and counseling from the University of South Dakota and the University of Montana.

DORIS BULLSHOE OLD PERSON Mrs. Old Person has eighteen years experience teaching in the Blackfeet Public School System. She has specialized in remedial reading and has been Head Start Director- _r Supervisor for ESEA Title I and Director of the Native Song and Dance Program. She received her B.A. from Northern MELVIN TAILFEATHERS Montana College and her M.A. in education from Arizona State University. She has five children. Mr. Thilfeathers is r self-taught artist who has lived on the Blackfeet Reservation all his life. His grandmother was a Blackfeet medicine woman. Mr. Thilfeathers prefers to do pen and ink sketches of Blackfeet life although he sometimes works with ceramic figurines. 143 11 I S 3I 10.- Al 4c- 41 O 4 p i 0 4 0" 41. A 1. il 2 1 I- f M 4 6 -p. S THE INDIAN READING SERIES: Stories and Legends of the Northwest Picture Writing Level II Book 6 By members of the Warm Springs Reservation Committee Carol Allison, illustrator Nita Curtis, Consultant William Frank, Illustrator Rena Greene Verbena Greene, Coordinator Viola Kalama Stella McKinley Ada Sooksoit Felix Wallulatum Wilson Wewa Illustrated by Nita Curtis Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

146 Developed by the Pacific Northwest Indian Reading andLanguage Development Program Northwest Regional Educational Laboratory, 710Southwest Second Avenue, Portland, Oregon 97204 Copyright /t-', 1978by The Confederated Tribes of the WarmSprings Reservation of Oregon MI rights reserved. The work upon which this publication is based wasperformed pursuant to Contract No, 400-76.004N, with the Educational EquityGroup/Multicultural/Bilingual Division of the National Institute of Education. It does not, however,necessarily reflect the views of that agency, 7

Printed and bound in the United States of America de, 147 Picture Writing

Picture writing expresses thoughts and events through drawings or pictures. American Indians used pictures for writing their legends, dreams, and family and tribalhistory. Some of the drawings are very old, and others are more modern. Some of the drawings stand for more than one word. Our people made colors from earth, grass, plants, flowers and herbs. They dried most of the plants. When they were ready to use them, the plants were crushed and mixed with water. The Indians drew on used hides, tree bark and the ground.

14 travel Many Indian p3ople used a travois when theytraveled. Dogs and horses pulled the travois which wasmade out of hides tied to two poles. Vlk 411._

powerful talk The dots along the lines emphasized powerful words. , r N

man

151 woman

152 brothers sisters riends

155 I me, my you,him, her we, us,they 158 wisebright manalone V_

man onhorse

161 scan The line below the man represents the trail. The broken line indicates that he is keeping his eye on the trail. A forked tongue indicates talking twodirections at once.

16i S. generous,big-hearted sadness,sorrow A sad person's heart is on theground.

1 6 happiness A happy person's heart is where it belongs. tree.forest acrossthe mountain The arrow indicates crossing over the mountain. mountains

16 9 go away,leave Footprints show that someone is leaving the tepee.

17U / arrive,return Footprints show that someone is going toward the tepee.

171 0 0 o 0 0 0 0 0 0 0 0

tepeevillage campfire 411111=wo

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council fire The circle and lines represent the people seated around the fire.

174 before after Na

Sunday Monday One day after Sunday.

17'i Tuesday Two days after Sunday.

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Wednesday Three days after Sunday.

179 Thursday Three days before Sunday.

1 Friday Two days before Sunday.

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Saturday One day before Sunday.

152 wampum Wampum beads were made from shell and bone. Wampum was used as money and for tradingby some Indians. treaty A treaty among the Indian people was a very sacred agreement.

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dream Dream line.s are rising from the head of the sleeping person.

180 %ft rich,manyhorses An Indian who owned many horses was rich. catch, take poor i Ss exchange, selltrade off give

190 VERBENA GREENE Verbena Greene, a member of the Confederated 1)-ibes of Warm Sorings, Oregon, is the mother of eight children. She attended Warm Springs Boarding School until the 11th grade and later earned her G.E.D. She has served as Local Coordinator for the Warm Springs Curriculum Develop- ment Committee and was the Tribal Education Progiam Liaison for more than seven years. She presently is serving as Culture Resource Person for the Tribes, providing classroom cultural instruction (legends, values, songs, etc, I on a consultant basis to schools and community colleges. She enjoys working with young people and is pleased that students are now forming culture clubs and holding powwows in the school environment.

NITA CURTIS Nita Curtis was born and raised in Portland, Oregon, and for the past 10 years has lived and taught on the Warm Springs Reservation in Central Oregon. She has been in- terested in art for about 15 years and uses several media, including watercolor, acrylics, and pen and ink. For the past five years she has been successfully exhibiting and selling her work. In addition to participating in the development of the Warm Springs materials fol. The Indian Reading Series, she has worked with two other Indian curriculum projects, including a fifth-grade, social studies program funded by the Donner Foundation and a federally funded program in Brigham City, Utah.

I at Grandma Rides in theParade The Indian Reading Series

lxvl 11 Book 7 193 19z THE INDIAN READING SERIES: Stories and Legends of the Northwest Grandma Rides in the Parade Level II Book 7

A Crow Story Written by Joy Yellowtail Ibineeta Illustrated by Audrey Thineeta Joseph Coburn, Director Pacific Northwest Indian Program Nortl west Regional Educational Laboratory

194 Developed by the Pacific NorthwestIndian Reeding endLanguage Development Program Northwest Regional Educational Laboratory 710 SouthwestSecond Avenue, Portland, Oregon 97204 Copyright a 1978 by the Crow Tribal Historical and CulturalCommission All rights reserved. The work upon which this publication isbased was performed pursuant to Contract No 400-76-0048, with the hducatior,al Equity Group/Multicultural Division of the National Institute of Education. It does not, however,necessarily reflect the c`iews of that agency. Printed and bound in the United States of America

195 This story is about the preparation and excitement of beingin a parade at the Crow Fair.

196 1 April Young Beaver lives near hergrandparents on the CrowIndian Reservation. H r Grandfather Summers haslots of horses. They are wild and beautiful. Some are pinto. Some are palomino. Others are black, bay and sorrel.

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1111111.1111:11-- Grandfather is a cowboy. He helps round up his cattle. 4 210 He helps with the branding. 2 1 At Crow Fair time, Grandfatherrides a pinto in the parade. He wears his buckskin Suit andhis war bonnet 202 Grandmother Walks Toward The Mountain rides with Grandpa. She ridesa palomino pinto named Capino. Capino always snorts and jumps around, but Grandmother isn't afraid of him.

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,s'N7,\NV0\ Tv. 01 On the dory of the Crow Fair, Grandfather and Grandmother got ready to ride in the parade. Grandmother put on her elktooth dress, headed moccasins and leggings. holt, and other pretty things. ,s .. #....,,..i_itarior,.. AI 4. r... ago' &OW- ... .4 t 0111111.111411, If AO .;-ro s. $ # av ., # I a .11 11 I

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ale Grandmother said to the children, "Help me get Capino ready:' She put pretty beaded things on him. Even his bridle was beaded. A \i A

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.;* Capino lifted his head and bowed his neck. Grandmother rode himup beside Grandfather, and they rode off to jOin the parade.

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21 217 April and her cousins stood along the road and watched the parade go by. In the lead were important tribal leaders in big, colorful war bonnets. One carried the American flag, Another carried the Crow flag. a

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A:2 0 The children watched for Grandmother. "There she is!" cried one of the boys. "Hi, Grandmother! Hi, Grandfather!" He waved his arms as they rode past. rtTr.4, 0)

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1 Capino was prancing until hesawthe waving arms. Then he snorted and began to jump around. But Grandmother wasn't afraid of him. She pulled on the reins, and the horse stopped jumping. He began to prance again.

225 21 26 After the parade went around thecamp twice, the.judges announced the bestman rider. Then itwas time for them to announce the best woman rider. Theannouncer said, The best woman rider is Walks Toward The Mountain,on Capine

The gr:indchildren jumped up and down. "Grandma has won the prize!" they shouted. , N IA When Grandmother Walks Thward The Mountain cameback to the camp with her prize, she called to the grandchildren. "I have been paid for being the best woman rider in the parade:' she said. will share with you:'

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limpoquipp=111 Grandmother gave each child some money. They ran to get pop and ice cream. It was a day for celebration. 's& 4

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>P-m4w--#011- I) THE INDIAN READING SERIES: Stories and Legends of the Northwest The Bob-Tailed Coyote Level II Book 8 By members of the Northern Cheyenne Research and Human Development Assooiation Illustrated by Dale Brady Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

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11f NIIII`f :1 1 If ;1, This Northern Cheyenne legend is about a bob- ed coyote who tries to trick other coyotes into getting rid of their tails. One day long ago, Old Wily Coyote was sitting on a hill. He called all the young coyotes together. "Listen to me:' he said. "Our tails stop us from gding under fences. Bears grab our tails and we cannot get away. We should get rid of our tails."

4 46 247 The young coyotes wondered why Old Wily Coyote said these things. They looked at him. They vent behind him and pushed him over. Then they knew why Old Wily Coyote did not like tails. Old Wily Coyote did not haveatail.

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250 1 ( )1d Wily ('ovote told the young coyotes how he lost his tail. One day when he was fishing with his tail, it became frozen in the ice. fie pulled and pulled to get his tail out of the ice.

251 253 152 At last Old Wily Coyote jumped free. But he pulled of his tail. And this is why Old Wily Coyote had no tail.

4',54 255 The young coyotes knew Old Wily Coyote had tried to fool them. They said:Let Old Wily Coyote be the only one .1k, ith a shorttail:* And he was the only bob-tailed coyote. 2 58 259 Moral: At times people try to talkyou into doing something beforeyou know the reason. Think beforeyou let someone talk you into doing something. 6 I

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N. - rim +vow_ THE INDIAN READING SERIES: Stories and Legends of the Northwest The Great Flood Level II Book 9 Coast Area Planning Committee Edith Cusack Jeanne Evernden Bruce Miller Georgia Oliver, Consultant Wilma Petty Seahtlhuk (Gary Hillaire) Bernice Lozier Thnewasha Charlotte Williams A Skokomish Legend Illustrated by Bruce Miller Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

4.6 4 Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Laboratory, 710 Southwest Second Avenue, Portland, Oregon 97204 Copyright c- i978 by the Skokomish Tribe All rights reserved. The work upon which this publication is based was performed pursuant to Contract No 400-76-0048, with the Educational Equity Group/Multicultural/Bilingual Division of the National Institute of Education. It does not, however, necessarily reflect the views of that agency. Printed and bound in the United States of America r AMIC,'' '

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I Among those bad people were sisters who desired something theyshouldn't. They wanted to see the Changer. The three sisters built a veryhigh house. They made it tall so theycould reach the sky.

26 They built the house higher and higher. t st\'" 72 r' 4.1 .11 ...., tk. ,,,A *t,111WW I; I; la1:::76.74.a. -;;;-010to Yi 40PJP.am.

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a a fl ' When the great flood came, the three sisters drifted away. But the good people were told how to prepare for the flood. First, the people made ropes of cedar. The p,.ople tied the ropes tothefrcanoes and fastened them to a mountain nearthe canal. 16 When the world became flooded, the Skokomish people floated higherand higher into the Olympic mountains.

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The water rose until the mountailis disappeared. Some of the ropes to the mountain broke, and the canoes drifted away. The other canoes stayed tied to the mountain.

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The people who broke loose kept their canoes tied together until they drifted to the country of the Salish Indians. And there they stayed. After the waters had gone down, the Changer came to make over theworld. He transformed the three bad sisters into a mountain with three peaks. It is now called Sisters Peak. - -

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The Skokomish people who had stayed tied tothe mountain settled on a bay near the Seattle area. 12

2 7Pi One dayalong t ime after thlfi 1, some Skokomish people were t They 11;..ard some strangers talking in their Ianlage. When the strangers spoke tothem, they said, "We are the people whodrifted away during the flood.' that is why theSkokomish and Salish speak the samelanguage. Area Map of the Great Flood

2,)0 JEANNE EVERNDEN Jeanne Evernden is a Skokomish Indian and was born and raised on the Skokomish reservation near the Hood Canal in Washington. She graduated from Irene S. Reed High School in Shelton and attended Haskell Indian School for two years, where she took commercial courses. She has managed the 'fribal Smoke Shop and is now actively involved in the Skokomish Language Project, which is developing an una- bridged Skokomish dictionary She also is the mother of eight children and hopes The Indian Reading Series will become a permanent part of the salooling system because "Indian history and involvement are very important to our young people.'

BRUCE MILLER Bruce Miller, a Skokomish Indian, has held art exhibitions in Europe, South America and throughout the United States. He was ,iominated for the Indian Arts Commission Board for the Washington State Arts Commission, wrm the Washington Bicentennial Playwrite Award for his play Changer, and recently completed a screenplay, The Lord of the House of the Maimed, to be aired as an EXXON special on the CBS network. He presently is Director of the Skoko- mish Third Learning Center, has served as Coordinator for the Skokomish Title IV Program and was Human Relations Specialist and Counselor for the Seattle Public Schools. He also has acted with theater groups such as Native American Theater Ensemble (New *HO and Red Earth Performing Arts Company (Seattle). He attended the Institute of Amet- lean Indian Arts, California College of Artc and Crafts, and University of California at Berkeley. In addition, he has received special training in stage direction and acting tech- nique from, among others, Geraldine Page, Peter Brook three time winner at Cannes Film Festival for best direction) and ibm (Morgan (director of Godsprll, Hair and Jrsus Chnst Superstar/

WILMA PETTY Wilma Petty, a Skokomish Indian, was born and raised on the Skokomish reservation She graduated from Chemewd Indian School in 1938 and has taken advanced coursework in child psychology She has served as Home School Coor- dinator for Project Head Start and Supervisor of the Skoko- mish Summer Recreation Program. For the past five years she has been a Thacher's Aide at Hood Canal School and is currently involved in the Skokomish Language Project, which is developing a dictionary of the Skokomish language. As the mother of Bite children, she "would like to see The Indian Reading Series in public schools for non-Indian as well as Indian children."

Si 1. now The Indian Reading Series

Level II Book 10 0 se tSmi 282 it* JuL 1985 RECEIVED eitemss

THE INDIAN READING SERIES: a Stories and Legends of the Northwest The Rainbow Level II Book 10

By members of the Warm Springs Reservation Committee Carol Allison, Illustrator Nita Curtis, Consultant William Frank, Illustrator Rena Greene Verbena Greene, Coordinator Viola Kalama Isabelle Keo Stella McKinley Matilda Mitchell Debbie Smith illustrator Ada Sooksoit Christine Mom Felix Wallulatum Wilson Wewa Illustrated by Debbie Smith Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory Developed by the Pacific Northwest Indian Reading andLanguage Development Program Northwest Regional Educational Laboratory, 710 Southwest SecondAve ue, Portland, Oregon 97204 Copyright i" 197M by The Confederated Tribes ofthe rm Springs Reservation ofOregon All nghtM reserved. The work upon which this publication is based was performed pursuantto Contract NO 400-76-004M, with the Educational Equity Gmup/Mul.cultural/Bilingual Division of tht National Institute of Education. It does not, however,necessarily reflect the 1*Whof that agency

P -ratted and hrrt,rid in the United States of America io...olimial0....."..ww".....1.0. ,

Once a long, long time ago,there was a little girl who played among the manydifferent flowers. 285 She talked to the flowers and moved them from place toplace. 2S6 When the cold winds and snow came, the flowers withered and fell down , , and blew away. Then the warmth of spring came again. 27 The little girl would go out and carefor the flowers until they bloomed. One day the flowers said to the little girl, "Everyone has a happy huntingground to go to when they die. Except us. We just dry up and blow away?' 289 The flowers asked, "Why don't youask the Great Spirit if he will find us a happy huntingground to go to?" 6 230 MENFIIPMMEIIIml....111MMINPOI"1"Pm.'Mwelagrar aPoimm'''''''0"=+1=suimi,,,..m..,..,==...i.moliftw

So for many days, the little girl prayed to the Great Spirit for a happy hunting ground for theflowers. 7 91 Then one day the GreatSpirit told the littlegirl, "I have found a happyhunting ground for the flowers to go toafter summer isgone." 8 "After every rain there will be a colorful rainbow that everyone can see. This will be the heaven for the flowers. 9 493 The flowers came back to bloom every year. The flowers were happy now thatthey had their own happy hunting ground to go to. 10 So they called the little girl,"Rainbow." IN! AferailidiSLY v

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TheTime the WhaleCame to Jaerson's Bay The Indian ReadingSeries

Level II 1-103.)k .?9S . THE INDIAN READING SERIES: Stories and Legends of the Northwest The Time the Whale Came to Jackson's Bay Level II Book 11

Coast Area II Edith Cusack Jeanne Everrden Bruce Miller Georgia Oliver, Cmtyultunt Wilma Petty Seahtlhuk (Gary Hi Haire) Bernice Lozier litinewasha Charlotte Williams A Skokomish liegcnd As told by 'Jeanne Evernden Illustrated by Bruce Miller .Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

)96 a

Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Laboratory, 710 Southwest Second Avenue. Portland. Oregon 97204 Copyright c 1978 by the Skokomish Tribe All rights reserved The work ups.,: r.hich this publication is based was performed pursuant to Contract No 400-76-0048.A0h the Educational Equity Group/Multicultural/Bilingual Division of the National Institute of Education. It does not. however. necessarily reflect the views of that agency. Printed and hound in the United States of America

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One day a whale came to play at Jackson'sBay.

4.9 He churned the water to angry foam. The people were afra;d to go near theshore. The whale was very hungry and was eatingall the fish. The fish supply was too small for both thewhale and the people. 3 1 S

The people huddled in fear and gloom. They prayed to Dokweebah, the Changer, to come to their aid. 3 )2 ,17.1"=51111r

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Suddenly there was darkness. The people became more afraid.

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Lightning flashed! Thunder crashed!

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Rain fell. Tides rose. Water swirled.

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Shouts of joy burst forth from all who had gathered there. The Thunderbird had eaten the whale and all was well. I .. -41, . #.---. / ...... 0,0...._f s -1P f - GIP --...... ' . .. .6.._ . 1\1 fa Ate i .et gs . 4 % aliell Ario A . 0 0 6 fp So I A 1 " ile . %0 I4 V 0 Go , . 11116 . % a :Ile

Silence spread over a calmJackson's Bay.

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To this day, Twana People(Skokomish) love and respect the Thunderbird. 3 ti JEANNE EVERNI)EN J1111111' FA. rrnden is a Skokomish Indian and was horn and raisedun theSkokornish reservation near t he Hood Canal in hington. She graduated from Irene S Reed High School in Shelton and attended Haskell Indian School for two years, where she took commercial courses She has managed the Thibal Smoke Shop and is now actively involved in the Skokomish Language Project, which is developing an una- bridged Skokomish dictionary She also is the mother yet eight children and hopes The Indian Reading Series will hectme a permanent part of the schooling system because "Indian history and involvement are %pry important to our Young people

BRUCE MILLER Bruce Miller, a Skokolinsli ludian, has held art exhibitions in Europe, South America and throughout the States. tie was nominated fOr the Indian Arts Commission Board for the Washington StAt,-, Arts Commission. won the Washington Bicentennial Playwrite Award for his piii ('hunger, and recently completed a screenplay, The Imrd the House of the Maimed, to he aired as an EXXON special on the CBS network. He presently is Director of the Skoko- VS- mish Thibal Learning Center. has served RA Coordinator fiir the Skokomish Title IV Program and w uman Relations Specialist and Counselor for the Seat t. iblic Schools He also has acted with theater groups such as Native American Theater Ensemble 1New York and Red Earth Performing Arts Company (Seattle), He attended the Institute of Amer- ican Indian Arts, California College of Arts and Crafts, and Univeriity of California at Berkeley. In addition, he has received special training in stage direction and acting teh- nique from, among others, Geraldine Page, Peter Brook (three time winner at Cannes Film Festival for hest direction( and Thm O'ilorgan (director of Godspell. Hair and -Jesus Christ Superstar',

WILMA PETTY Wilma Petty, a Skoke sh Indian, War, horn and raised on the Skokomish row on. She graduated from Chemawa Indian School in 19:).-id has taken advance&coursework in child psychology. She has served as Home School Coor- dinator for Project Head Start and Supervisor of the Skoko- msh Summer Recreation Program. For the past five years she has been a Thacher's Aide at Hood ('anal School and is currently involved in the Skokomish Language Project. which is developing a dictionary of the Skokomish Lan guage As the mother children. shy -would like to P41 The Indian Reading Series in public schools for non-Indian as well as Indian children 3 The Indian Reading Series ,MlinmiNIEFmmy

THE INDIAN READING SERIES: Stories and Legends of the Northwest Coyote and the Man Who Sits On Ibp Level II Book 12 Developed by the Salish (Flathead) Cultural Committee of the Confederated Salish and Kootenai Tribes Johnny Arlee, Coordinator Mary Finley, deceased lbny Incashola Mary Linsebigler ibny Sandoval, illustrator Clarence Woodcock 'Ibld by Johnny Arlee Illustrated by Ibny Sandoval Compiled by Shirley lbrgerson Joseph Coburn, Director Pacific Northwest Indian Program Northtvest Regional Educational Laboratory

314 Reading and Language DevelopmentProgram Developed by the Pacific Northwest Indian Portland, Oregon 97204 Northwest Regional EducationalLaboratory, 710 Southwest Second Avenue, Com/riOt 61878 by the Saheb CulturalCommittee, designated as the representatives ofa ConfederatedSelfish and Kootenai 'Bribes of theFlathead Reservation All rights reserved. The work upon which this publicationis based was perfOrmed pursuant toContract No. 400-76-0048, with the EducationalE uity Group/Multicultund/BilingualDivision of the National Institute of Education. It not, however, oftener* Med the views of that agency Printed and bound in the United States of America

315 A long, long time ago, my YaYatold me something.

316 She said that a long, long time ago, the Man Who Sits On lbpmade the earth.

317 2 , -

He made some big, tall people. He taught them all good things. YaYa said the people were good for a long time. Then they became bad andstarted to fight. They would fight and stealfrom each other. So, the Man Who Sits On'IV got rid of the bad people.

319 4 Then the Man Who Sits On lbp made all of us. He mixed us up with different colors, like the leaves of autumn. Some of us are Indians. Some are white people. Some are black people. YaYa said we are all beautiful, differentcolors. 32u But the Man Who Sits On lbpwanted us to be good. He wanted us to have a helper.

6 Someone to help us find food. Someone to help us hunt. Someone to keep us safe. Someone to help us do good things.

322 7 YaYa told me that the Man WhoSits On lbp picked Coyote from all the animals. Coyote would be the helper.

8 323 pia

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He would help us find food. He would help us hunt. He would help keep us safe. He would help us do good things.

34 YaYa said 01_anWho Sits On 'bp told Fox, Coyote's biother, to help Coyote.

40 If Coyote were hurt, Fox would help him. Fox would jump over\ Coyote three times. Then Coyote would be well aOsiii.

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Coyote would say, "Oh, what along sleep I've had! Oh, what a good rest!"

12 3 2 ? The Man Who Sits On lbp made Coyote to be our helper. When you see Coyote on the mountain trail, wave tohim.

13 A night when you hear Coyotebark, he is talking to you. He says to sleep well. He says he willwateliover you.

14 329 ff

33 JOHNNY ARLEE Johnny Ar lee was born in St. Ignatius, Montana, on the Flathead Indian Reservation, and was raised by his great- grandparents in Ar lee. He attended the Villa Ursu line Academy and Chemawa Indian School and served in the U.S. Army for almost five years. In 1971 he was asked to serve as Flathead cultural advisor in theproduction of the movie Jeremiah Johnson and also played small role in the film. In 1972 he began to teach young people drumming and singing and lectured on Indian culture in the public schools. He also began to take an active role as a prayer leader at wakes and funerals, and friends and neighbors began to ask him for social and spiritual advice. In 1974 the tribe hired him as a consultant to represent the Confederated Tribes and to continue working with young people and helping at wakes. In 1975 he was appointed to direct'. tribally funded culture program which was designed to record and gather historical, cultural and linguistic information about the Wish and Pen d'Oreille tribes and to develop materials for education and informational uses. He is married and has four children. 331 a

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) , ) 373A THE INDIAN READING SERIES: 111 Stories and Legends of the Northwest The Crow Level II Book 13 An Assiniboine Story As told by Richard Blue Talk Illustrated by Joseph D. Clancy, Sr. Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

334 Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Laboratory, 710 Southwest Second Avenue, Portland, Oregon 97204 Copyright 1978 by the Assiniboine and Sioux Tribes of the Fort Peek Reservation All rights reserved The work upon which this publication is based was performed pursuant to Contract No. 400-76-0048, with the Educational Equity Group/Multicultural/Bilingual Division of the National Institute of Education. It does not, however. necessarily reflect the views of that agency.

Printed and bound in the United States ofAmerica 335 Inkdomi is a legendary figure in the Assiniboine culture. He takes a role similar to the Blackfeef's Napi. Although Inkdomi claims to be the Creator of all things, he really is a trickster and a liar. Often, he takes the form of different animals and birds in order to play tricks on people. He does both good and bad things. Stories about Inkdomi have been passed onfrom generation to generation, and manytimes one story will have several versions. Some of thestories are humorous and others are more serious.This story tells how Inkdomi, in the form of Eagle,turned Crow black.

336 A long time ago, Crowwas a beautiful bird. He had a good singing voice. Crow was veryproud of himself. He would fly aroundand show off hisbeautiful feathers. The other birds tried to talk to him, but he wouldn't pay any attention to them. Otj One day, Inkdomi, in theform of Eagle, wanted to say something toCrow. But Crow wouldn't have anything todo with him. That made Eagle angry at Crow. Eagle said, "I will take away your beautiful voice and change the color of your feathers." Eagle flew high into theair and then flew downtowards Crow. As Eagle came close toCrow, Crow's feathersturned black and he lost his beautifulvoice. 11

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lb this day, the crow is black and its voice sounds funn. JEROME FOURSTAR Jerome Fourstar is an Aasiniboine Indian who was born and raised on the Fort Peck Indian Reservation in Montana. He attended elementary school in Frazer, Montana, and received his G.E.D. from Glasgow High School. He servr 1 in the Montana National Guard and for many years worked as a carpenter and supervisor of electrical, plumbing and con- struction work. After taking college coursework in bilingual education, he served as a bilingual teacher at Wolf Point (Montana) High School. For the past five years he has taught Indian culture and religion in the Wolf Point public schools. He has served as a cultural and spiritual leader for both on-reservation and urban Indian groups and for Morn- ing Star, Inc., which trains rehabilitated alcoholics. He also taught youth and served as a spiritual and cultural leader at an ecumenical conference of medicine men in Morley, Alberta, and each summer he is director of a youth camp in Billings.

..-47-1 RICHARD BLUE TALK Richard Blue Talk is an Assiniboine Indian who was born and raised on the Fort Peck Indian Reservation in Northern Montana. His hobby is reading and he is a storyteller. He is 63 years old.

EUNICE BIRTHMARK JOSEPH CLANCY, SR. Eunice Birthmark is a Sioux Indian who was raised on the Joseph Clancy, Sr., is an Assiniboine Indian from the Fort Fort Peck Indian Reservation in Montana. She spends much Peck Indian Reservation in Montana. He was born and of her time teaching Indian singing, dancing and culture, raised in Wolf Point and graduated from Fraser High and serves on the Plains Area Curriculum Development School. He attended Northern Montana College in Haws. Committee for the Pacific Northwest Indian Prop-am. For He has done professional artwork and is skilled in freehand three years she also worked as a bilingual teacher in drawing and lettering. He likes to hunt and fish, does bead. Brockton Public School, in Poplar. Montana. work and makes war bonnets and dance bustles. He also lily's Indian singing and fancy dancing.

344 345 nTepee, Sun and TimeEl The Indian Reading Series

Level II Book 14k, 3 4 `="All THE INDIAN READING SERIES: Pr:111 Stories and Legends of the Northwest Thpee, Sun and Time Level II Book 14

A Crow Story Written aaid illustrated by Henry Real Bird Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

348 Develt.ped by the Pacific Northwest Indian Readingand Language Development Program Northwest Regional Educational Laboratory, 710 SouthwestSecond Avenue, Portland, Oregon 97204 Copyright © 1978 by the Crow 'Pribal Historicaland Cultural Commission All rights reserved. The work upon which this publication is based wasperformed pursuant to Contract No. 400.76-004A, with the Educational EquityGroup/MulticulturallBilingual Division of the National Institute of Education. It does not,however, necessarily reflect the cicwr of that agency. Printed and hound in the United States of America

3 4 I This story is about the tepee. In the old days, itwas used as a calendar as well as a home. 351 The tepee is the home, respect it. It is your place. When something is botheringyou, that is where youcan go.

352 Don't go in just anywhere. the door. The dead are taken outthrough the sides orthe back door of the tepee. The dead can no longerwalk and can't use the door. This is why they aretaken out the the back or the sides. 354 K.

1 Don't throw thingson the tepee. Don't burn the tepee poles or the tepee materials. When you are inside, don't run and jump all over the place. The tepee is your home, care for it. The tepee is your home, respect it. In the old days the Indians didn'thave atick tock tin clock or a flipflop paper calendar to tell time. 1 a 5 AV, '7-S" °VI 111 -741- -4.1 `65 Z S 9 L 6 01 ii zt si hi Si 91 Ll 81 81 0Z 1Z ZZ CZ bZ SZ Yz LZ SZ 67 02 lc

E .0....-.--,..-...... -.... g

351 Thesun told the Indians the time. The sun, like the ground, water, air, moon and stars, is alwaysa part of this world. Some of the Indianswho lived in tepees used the tepee poles totell time. The tepee alwaysfaced where the sun cameout. 362 3 63 364 Today we still pitch tepees like in the old times. To make the tepee base, four poles are tied together and spread apart. Each pole leans on the other poles. The tepee material is tied to a fifth pole which is directly across from the door. These five polesare important. When the sun api;ears and the door is open, the first sunlight hits the number fivepole. 36' ,i

36, During the year the sunset moves around the tepee. When it is winter, the sun sets at the number two pole. This is the shortest day of the year, December 21. This is the time for story telling and playing stick or hand games. Pemmican is made at this time. Each day the sunset slowly moves toward the number five pole. Before it gets to the number fivepole, the first flood comes andbreaks the winter ice. 37Z 373 22

374 355 When the sun sets at the number five pole, the days and nights are equal. This day is March 21. The sunset moves closer and closer toward the number four pole. The leaves, flowers, baby animals andbirds come out It is time for the second flood. L

37b S

MOW MR 11.01.11. MIIIMPIP 5 --...... -....-.....-11... -"------______-----

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111..roll! Thesun finally sets at the number three pole on June 21. This is the longest day of theyear. About this time, the leaves get as big asthey are going to get. The snapping turtle babies havetheir eyes. 3S2 30 383 384 With each day, the sunsetmoves back toward the number five pole. This is the time to make dry meat and to tan hides for tepees and clothes. Little boys stand guard and practice shooting magpies. When the nights becomecooler, the chokecherries becomeripe. They are crushed and dried to save for the coming winter.

3s6

386 3S9 When thesun again sets at the number five pole, the nights and daysare equal. This day i3 September 21. At this time life rests. As the sunset movestoward the number twopole, leaves fall and the first snowfalls. This is how the sunset movesaround the tepee to tell the Indiansthe time.

3 31 11' HENRY REAL BIRD Henry Real Bird is a Crow Indian who was raised in the traditional Crow way on the Crow Indian reservation in Montana. He entered first grade speaking only the Crow Indian language and has an intimate knowledge of prob- lems Indian children encounter idthe public school system. He received his B.S. in Elementary Education from Mon- tana ,State University and has taught readingin all the elementary grades. He served as Curriculum Coordinator for Project Head Start, Language Arts Supervisor at St. Xavier Indian Mission and Summer Program Plannerfor 4-H and Youth Programs on the Crow Indian reservation. As the teacher Orientation Specialist for the Pacific Northwest Indian Program, he was responsible for developing a teacher's manual and accompanying teaching inservice program, in addition to writing andillustrating books designed for Indian children. He has served on the Montana Advisory Committee on Children and Youth and theCrow Central Education C4..mmission, and was a delegate to the 1971 White House Conference on Youth. He also is asaddle bronc rider and member of the Professional Rodeo Cowboys Association.

394 fooNmoNdiftss WaterStory The Indian ReadingSeries Levi.1 II Book I 3,t ECEI j- \.2b\etaile/CRFSS

THE INDIAN READING SERIES: Stories and Legends of the Northwest Water Story Level H Book 15

A Crow Story Written and illustrated by Henry Real Bird ifiseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Laboratory, 710 Southwest Second Avenue, Portland, Oregon97204 Copyright 12, 1978 by the Crow Tribal Historical and Cultural Commission All rights reserved. The work upon which this publication is based was performed pursuant to Contract No. 400-76-004M, with the Educational Equity Group, Multicultural/Bilingual Division of the National Institute of Education, It does not, however, necessarily reflect the ws of that agency. Printed and bound in the United States of America

399 This story is about the mystery of waterthat wherever water goes, there is life. It tells about a boy who is taught to respect the water by throwing food into the river for water animals to eat. It also tells how water changes through the four seasons. Water has much mystery. When I was a boy my grandmother would say, "Jack, you must feed the river before you swim. When you feed the river, the water people will watch over you. 1 Then you will not drown or get hurt." 4 )1 ou AMMMmilPlimwm,...

I would take some meat, fat and bones to feed the water people. I would say, "River, watch me. I am going to swim again. Here are some meat, fat and bones for you." I would throw the food into the river and watch it sink. z 403 1

I had so much fun swimming. The water was fresh and clean. It tasted so good. My grandfather used tosay, It is good that you feed the river. It will watch over you, and youiwill be safe. Water has much mystery. It comes out of this great ground 4 and blinds us when it becomes a cloud' 4 When the water flows down, it is a stream, creek, brook or river. Bat when it can't flow, it isapuddle, pond, lake or ocean. Fish, frogs, turtles and beavers live in the water. We play with it, in it and on it." 409 498 "Everything alive has water in it snakes, birds, trees, apples, oranges, flowers, dogsand you. Wherever water goes, there is life. 6 When a tree or deer does not have water, it will die." 411 "Water has much mystery. When your grandmother heats water to boil the meat it dances on top. When the water gets too hot, it jumps out and becomes steam. Like the clouds, it does nut have a body, 7 but it has a shadow." 413 412 In the fall, when the sun's road across the sky is short, the days become colder. The world turns into fall, then winter. When the leaves feel the cold, they turn yellow and jump to the ground before the snow comes. 8 Remember when you slipped on the first ice?" 414 415 "In the winter the water clouds drop light, white snow. It is pretty when the ground and some of the animals are white. But the magpie never changes his clothes." 416 When the sun's road in the sky is higher and longer, it becomes warmer. With the warmth, the snow turns into water and flows to a lower level. The hills with just the drifts of snow 10 look like a brown and white painted horse." 419 416 The muddy water then gets in the river, breaks and pushes the ice. It leaves some of the water on the river banks. This is the first flood. The wal r is so strong, it moves big trees. A 1 It moves everything that is in theway." ...."----......

The ice on the banks is the last remains of winter. The water goes into the ground. It tells the flowers, grass and leaves to come out and put color back into the world. The geese, meadowlarks, robins and ducks also return." '423 When all the leaves and flowers have come out, the water clouds drop water and tell the berries, potatoes, tomatoes and watermelons to come out. Reme.nber when the chokecherry trees wereheavy with berries, and you ate them?" 424 L Walt IVII 111.11111110T I

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"Water has much mystery. It changes with the temperature. In the spring and summer there is rain water. Sometimes it comes from the clouds in white, hard, rain balls called hail. b The rain helps living things togrow, but the hail kills them." 427 When the heat finally gets to the mountains, the ice and snow turn into water. All of this water rushes down to the valleys. This water is our second flood. You can ride your horse while it swims across the river 15 at this time, because there is no ice." 429 426 "The more water you have, the stronger you are. Horses have a lot of water in them. That is why they are so strong. Water is the greatest thing in the world. Wherever water goes, there is life. 16 4 30 So take care of it. drN4.94.1.ows

4 12 43317 HENRY REAL BIRD Henry Real Bird is a ('row Indian who was raised in the traditional Crow way on the Crow Indian reservation in Montana. He entered first grade speaking only the Crow Indian language and has an intimate knowledge of prob. lems Indian children encounter in the public school system He received his B S. in Elementary Education from Mon- tana State University and has taught reading in all the elementary gra -ies. He served as Curriculum Coordinator for Project Head Start, Language Arts Supervisor at St. Xavier Indian Mission and Summer Program Planner for 4-H and Youth Programs on the Crow Indian reservation. As the Thacher Orientation Specialist for file Pacific Prorthwest Indian Program, he was responsible for A: reloping a teacher's manual and accompanying teaching inservice program, in addition to writing and illustrating books designed for Indian children. He has served on the Montana Advisory Committee on Children and Youth and the ('row Central Education Commission, and was a delegate to the 1971 White House Conference or, Youth. He also is a saddle hronc rider and member of the Professional Rodeo Cowboys Aw4ociation

4 3 How Birds Learned to Fly

TheIndiZneading Series

436 .147177.,)F.4i THE INDIAN READING SERIES: Stories and Legends of the Northwest How Biths Learned to Fly Level II Book 16 By members of the Yakima Reservation Curriculum Development Committee Dolores Buck lbny Colwash Florence Haggerty Bernice Jim Sam Jim Lena Owens Elmer Schuster Leona Smartlowit R. A. Swanson Beverly Tallman Jeanne Thomas Written by Tbny Co wash, Bernice Jim, Sam Jim Illustrated by Beverly Millman Joseph Coburn, Director Pacific Northwest. Indian Program Northwest Regional Educational Laboratory

43 Developed by the Pacific Northwest Indian Reading and Language Development. Program Northwest Regional Educational Laboratory, 710 Southwest Second Avenue, Portland, Oregon 97204 Copyright "C.' 1978 by The Fourteen Confederated Tribes from the Yakima Nation All rights rcrwrved. The work upon which this publication is based was performed pursuant to Contract No. 400- 76.0048, with the Educational Equity Group/ MulticulturaltRilingual Division of the National Institute of Education. It does not, however, necessarily reflect the views of that agency. Printed and bound in the United States of America

43S Long ago, when birds were like people, Crane was very tall and had long legs.

439 440 His legs were so long that he towered over all the other birds.

442 441 443 444 Crane knew he was tall and that Crow,Swallow and Hummingbird were too short.

445

But one day Crow said, "Crane, I bet I can jump over you!

-4 4 449 451 For the fifth time Crow said, "I bet Ican jump over you!" And he did!

452 453 Then Crow laughed at Crane. "Caw, caw, caw," he said. And so he does to this day.

A5 5 456 45 But Crane did not know that Crow had been given the power to fly. "Caw, caw, caw!" Crow had used this power to fly over Crane.

455 -15 This is why, the Yakimas say, birds can fly. 13

4 61 Napi and the Bullberries The Indian Reading Series ..111 THE INDIAN READING SERIES: ::17.1g Stories and Legends of the Northwest Napi and the Bullberries Level II Book 17

I )eveloped b Blackfeet Indians Written by Joan Kennerly, Carmen Marceau. Do Person. June lltustrated by Robert Tai!feathers Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laborator Developed by the Pacific Northwest Indian Reading and Language Development Program Northwest Regional Educational Laboratory, 710 Southwest Second Avenue,Portland, Oregon 97204 Copyright 9978 by the Blackfeet Tribe All rights resery The work upon which thus publickion is based was performed pursuant toContract No 400-76-0048, with the Educational Equity GroupiMulticulturaliBilingual Division of the National Institute of Education_ It does not. ho%.3ver. necessarily reflectthe views of that agency Printed and bound in the United States of America Napi is a legendary figure in the Blackfeet Indian culture. He can do anything and anything canhappen to him. There are a great number of stories about him, passed on from generation to generation by the older people to the younger ones. Some of the stories are serious and some are humorous. Many times the same story will have several versions. The following story is one which has been told over and over and is an example of how Indians use humor to teach. The buliberries referred to in the story are also called buffalo berries. These berries can be found in many parts of Montana. One very hot day, Napi decided to go swimming in the creek. 1 466 Napi liked to swim and to dive into the water. The water was very cool It made him feel verygood. 2 4 After Napi had swum for awhile, he sat on the bank to rest. While he was sitting there, he looked into the water and saw some delicious looking berries. They were bright orange and looked plump and juicy.

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Napi was beginning to get very hungry fromswimming. He decided to dive back into the water to getthe berries. 4 The first time he dove into the water, he came up empty-handed. 5 Napi thought, "I know what todo. I'll tie rocks on my feet so thatI'll be heavier and go down deeperIto the water." So Napi tied some rocks tohis feet. He slowly walked to the water because the rocks were soheavy.

6 7 This time when Napi dove to getthe berries, he hit his head on a rock atthe bottom of the creek. Napi saw stars. Half knocked out, he twistedand turned to get to the top of the water. He almost drowned becauseof the rocks tied to his feet. When he got to the top, he wasfighting mad!

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4f As Napi climbed out of the water, somelittle birds in a nest started to laugh athim. They sang, "Napi, Napi, that is only areflection onthe water. The real berries are on the bush." M !ift,e/

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11 476 Napi was very angry. He did not thank the baby birds as heshould have. Instead, he went up the bank to where the berries really were. As he tried to pick the berries, his hands were stuck by thorns. He became more angry

12 13 4 78 Napi looked funny as he became moreand more angry. His face got a darker red, and this feather fell sideways onhis head. The baby birds began to laugh again. "Do not laugh at me!" said Napi. He grabbed their beaks and pulled and stretched them apart. Napi said, This is for laughing at me. From now on, all little birds willhave big mouths."

179 14 a

15 480 Napi was still angry about being stuckby the thorns. He grabbed a big stick and started tobeat on thebullberry bushes. He said, "Because you hurt my hands, the only way anybody will ever beable to pick you is by beating you with a stick."

So, to this day, anyone wantingbullberries has to beat the bushes with astick to get the berriesoff

48i 482 17 JOAN BULLSHOE KENNERLY Mrs. Kenner ly has twenty years of teaching experience in the Blackfeet and Northern Cheyenne public school sys- tems and was the first runnerup for the1972 Montana '&acher of the Year. She received her B.A. in educationfrom Northern Montana College and her M.A. in education from Arizona State University. She was responsible for estab- lishing Native American Day for the State, and was appointed by the Governor of Montana to serve on the Corn mission on Post Secondary Education. She also wasthe Chairperson of House Joint Resolution 60, which estab- lished the Master Plan for Indian Education for the Sta te of Montane. She has two children.

JUNE BULLSHOE TATSEY Mrs.'Illtsey is a Blackfeet Indian with sixteen years experience in teaching grades one througheight and pre-school in the public school system on the Blackfeet Reservation. She received her B.S. in education from Northern Montana College and her M.A. in guidance and counseling from the University of South Dakota and the University of Montana. She was the reading supervisor and is now vice-principal at K.W. Bergen Elementary School in Browning, on the Blackfeet Indian Reservation.

CARMEN BULLSHOE MARCEAU Mrs. Marceau is a Plackfeet Indian with eighteen years teaching experience. She has had one year experience in guidance and counseling on the Blackfeet Reservationand in principal of Browning Elementary School. She received her B.S. in education from Northern Montana College and her M.A. in guidance and counseling from the Universityof South Dakota and the University of Montana.

4 S DORIS BULLSHOE OLD PERSON Mrs. Old Person has eighteen years experience teaching in the Blackfeet Public School System. She has specialized in remedial reading and has been Head Start Director - Supervisor for ESEA Title I and Director of the Native Song and Dance Program. SLe received her B.A. from Northern Montana College and her M.A. in education from Arizona State University. She has five children.

Mrs. Kennerly, Mrs. Ilita.ey, Mrs Marceau, and Mrs Old Person are the daughters of Lillian and Francis Bullshoe. They were raised on a ranch near Badger Creek in the Blackfeet Reservation countryside. All four womet, had similar educational backgrounds. They attended Mad Plume School (a one room rural school), the Blackfeet Indian Boarding School, and all but Mrs. llatsey attended Flandreau Indian School in South Dakota. They all graduated from Browning High School. At the present time the four women are teaching in the Blackfeet Public School System in Browning, Montana.

ROBERT TAILFEATHERS Robert lkilfeathers was born and raised on the Blackfeet Reservation and graduated from Browning High School in 1970. After attending the University of Montana,he taught in theMissoula Head Start Program as well as theBlackfeet Head StartPrograrn.iPuring the summerof1975, he taught Indian art with the Upward Bound Program atthe Univer- sityof Montana. He plan. to finish his degree in sociology andcontinue his career in art.

4 s 4 How Cottontail Lost His Tail ,The Indian Reading Series ...4%.... \ (

Ii.

II Level II Book 18 4S5.- r::1111 THE INDIAN READING SERIES: 11111,1111 Stories and Legends of the Northwest How Cottontail Lost His Tail Level II Book 18 By members of the Warm Springs Reservation Committee Carol Allison, Illustrator Nita Curtis, Consultant William Frank,Illustrator Rena Greene Verbena Greene, Coordinator Viola Kalama Stella McKinley Ada Sooksoit Felix Wallulatum Wilson Wewa Illustrated by Carol Allison Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

486 Devekped by the Pacific Northwest Indian Reading and LanguageDevelopment Program Northwest Regional Ede cations! Laboratory, 710 Southwest Second Avenue,Portland, Oregon 97204 Copyright 1978 by The Confederated Thbea of the Warm SpringsReservation of Oregon All rights reserved. The work upon which this publication is based was performed pursuarst toContract No. 400-76-0045, with the Educational Equity Group/Multicultural/BilingualDiviaiL of the National Institute of Education. It does not, however, necessarilyreflect the views of that agency. Printed and bound in the United States of America 4 7 Long ago the animals were like people. They talked and walked and did the same things people do.

4R In those days the cottontail rabbit had along tail. He had hands and walked on his hind legs. When he was small, he did not listen to anyone. He was like a very naughty boy.

4 49u Cottontail would not carry the water or build afire when he was asked. He would not help anyone. His grandfather, Old Coyote, would warn Cottontail not to wander too far from camp. But Cottontail did not listen. I

492 493 Cottontail and his grandfather lived besidea big river called the Columbia River. They would spear fish from the river. The homes were built of cedar poles and cedar bark.

494

Nearby lived a monster in a cave. The animal people were very frightened of him. He was so big! And he had such a big mouth!

496 dqpi One day Cottontail went walking beside the river to look for arrowheads. But he went too far, coming very close to the cave where the monster lived. The monster saw Cottontail. Quick as a wink, he sucked him right up into his stomach.

11 It was getting dark, and the crickets werebeginning their evening songs. Cottontail still had not come home. Grandfather Coyote watched for Cottontail. He was worried that Cottontail had been caught by the monster!

12 4 99

Grandfather Coyote walked to alittle stream. Grown near the stream was afiremaking vine. Grandather Coyote cut the vine and put it in his belt. He climbed up a tree. J2 5 3 Olt

From the top of the tree he could see the cave where the monster lived. Grandfather Coyote took the firemaking Nine from his belt and used it to tie himself to the tree. Then he called the monster!

17 The monster came stomping outof his cave! He looked this way. He looked that way. 5"6 When the monster saw it was Grandfather Coyotecalling him, he sucked in his breath. He sucked harder andharder until the vine rope broke. Poor Grandfather Coyote wassucked into the monster'sstomach.

Oh, it was dark in that monster'sstomach. 22 -- -

Grandfather Coyote was 01 d wise. He had a t e, somepiich and a piece of the firemaking vine with him He built a fire. As the light from the fire became brighter, he saw Cottontail.

51 o Then he saw Skunk, Porcupineand Beaver, and all the other animal people that had been swallowed up. They were weak, for theyhad no food or water. Ai A116.111. -480IL 41' tighiesa Aif

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25 512 513 Grandfather Coyote saw the heart of the big monster hanging from above. He told the animal people to be ready to crawl out of the monster'smouth. Grandfather Coyote then cut off the monster'sheart. As the monster died, his mouth opened andshut. Each time his mouth opened, someone crawled out.

Grandfather Coyote and Cottontail were stronger, so theywaited till the weak ones were out before they left. AIL -...rt_-AMR- ..1...-. ...-aik--AO-1"-Adh"-- Alli

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31 518 Cottontail went out last, just as the monster took hisfinal breath. The monster closed his mouth right on Cottontail's tail and pulled it off. 520 lb this day, Cottontail has a short tail. But, he minds better and does what he is told.

521

VERBENA GREENE Verbena Greene, a member of the Confederated Tribes of Warm Springs, Oregon, is the mother of eight children. She attended Warm Springs Boarding School until the 11th grade and later earned her G.E.D. She has served as Local Coordinator for the Warm Springs Curriculum Develop- ment Committee and was the Tribal Education Program Liaison for more than seven years. She presently is serving as Culture Resource Person for the Tribes. providing classroom cultural instruction (legends, values, songs, etc.) on a 'consultant basis to schools and community colleges. She enjoys working with young people and is pleased that students are now forming culture clubs and holding powwows in the school environment. CAROL ALLISON Carol Allison has been closely associated with the Warm Springs Tribes for 16 years. She works in several different media, including water colors, cloth painting (shawls, skirts) and cartooning. In addition to writing and illustrating children's books, she has worked with Warm Springs committees writing down tribal history and culture. Being IndianIs The Indian Reading Series

Level II Book 19 a24 THE INDIAN READING SERIES: Stories and Legends of the Northwest Being Indian Is Level II Book 19 By members of the Warm Springs Reservation Committee Carol Allison, Illustrator Nita Curtis, gansadtani William FranI,Illustrator Rena Greene Verbena Greene, Coordinator Viola Kalama Stella McKinley Debbie Smith, Illustrator Ada Sooksoit Felix Wallulatum Wilson Wewa Illustrated by Debbie Smith Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory Developed by the Pacific Northwest Indian Reading and LanguageDevelopment Program Northwest Regional Educational Laboratory, 710 SouthwestSecond Avenue, Portland, Oregon 97204 Copyright ©, 1978 by The Confederated Tribesof the Warm Springs Reservation of Oregon All rights reserved. The work upon which this publication is based was performed pursuantto Contract No. 40076-0048, with the Educational EquityGroup/Multicultural/Bilingual Division of the National Institute of Education. It does not, however,necessarily reflect the views of that agency. Printed and bound in the United States of America

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Being Indian is: knowing the Great Spirit.

5s s Beingndian is: respecting tribal

ceremonies. 3 5 k

Being Indian is: knowing your tribal danrTs.

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Being Indianis: knowing the songs of worship and celebratic-1.

53 ...=11".'voseBoolg""'1"4

Being Indian is: respecting and helping yourelders.

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Being Indian is: being brave and having 'ourage. Being Indian is: being kind and understanding. -AK

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Being Indian is: being proud of your family.

10 536 77V7**7-

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Being Indian is: Leing thankful for what nature brings. 53 : 11 VERBENA GREENE Verbena Greene, a member of the Confederated of Warm Springs, Oregon, is the mother of eight children. She attended Warm Springs Boarding School until the 11th grade and later earned her G.E.D. She has served as Local Coordinator for the Warm Springs Curriculum Develop- ment Committee and was the 'tribal Education Program Liaison for more than seven years. She presently is serving as Culture Resource Person for the Tribes, providing classroom cultural instruction (legends, values, songs, etc.! a consultant basis to schools and community colleges. She enjoys working with young people and is pleased that students are now forming culture clubs and holding powwows in the school environment. JUL' II IIRII II II II 11 II II II 111 111 Why Animals and Man Can No Longer Talk to One Another The Indian Reading Series

iinin11.1111111111111111111111111-11111111-111111111 Level II Book 20 Ii 539 THE INDIAN READING SERIES: 111 Stories and Legends of the Northwest Why Animals and Man Can No Longer Talk to One Another Level II Book 20 By members of the Warm Springs Reservation Committee Carol Allison, illustrator Nita Curtis, Consultant William Frank, illustrator Rena Greene Verbena Greene, Coordinator Viola Kalama Stella McKinley Debbie Smithillustra for Ada Sooksoit Felix Wallulatum Wilson Wewa Illustrated by Carol Allison Joseph Coburn, Director Pacific Northwest Indian Program Northwest Regional Educational Laboratory

541 Developed by the Pacific Northwest Indian fbading and LanguageDevelopment Program Northwest Regional Educational LaboratorN 710 SouthwestSecond Avenue, Portland, Oregon 97204 Copyright 4:,) 1978 by The Confederated Tribes of theWarm Springs Reservation of Oregon Ail rights reserved. The work upon which this publication is based was performed pursuant.toContract No. 404.`.76-0048, with the Educational Equity Group/MuIticulturalfBilingual Division of the National Inalitute of Education. It does not, however,necessarily reflect the views of that agency. Printed and bound in the United Stcates of America A long timeago the animals and man could talk to one another. This story tells why this is no longer true today. L

Many winters ago, the animals and theIndian people could talk to each other. They worked and played togetherin peace and happiness. They sat together at council fires. The animals taught the Indianpeople many usefullessons.

544 cclo Otter showed the Indianpeople how to catch fish calledPike. Beaver told them how tobuild homes that would keep them warm and dry. From Bear and Wolf, theIndian people learned how to follow the foresttrails. Panther showed the peoplewhere to hide.

5 4 b 546 5 54y Horse taught them how to run swiftly. Fox taught them how to enjoy life and he able tolaugh at themselves. After the Indian people learned all the ways of the animals, the animals became very frightened. They were afraid that the Indian peoplewould no longer need their help and would try to makeslaves of the animals. 551J One harvest moon whenall the Indian people weresleeping, the animals broke therules of friendship. Secretly they called a greatcouncil fire.

551 Oler$0.0.00e

552 Jealous Wolf spoke first. The Indian people are ourenemies:' he growled. "Let us rush into thevillage and kill them!" Panther wanted to kill theIndian people, too. 554 555 .But Bear had another idea. He wanted to challenge the Indian .people to an open war.

556 y,...... 7.--..- if

5 57 "No," said Beaver. We could wait until thewinter moon comes and then tear down theirhouses at night. Then they will freeze?' Nix Old Fox said slyly, "Let us pretend tobe friends and secretly rob their cornfields at night while they sleep." J 61 17 563 "Men and animals have always been brothers:' saidHorse. We must not hurt them now. Why not invite them berry picking and lead them sofar away that they will get lost and never come back:' 565 Then Dog spoke up bravely. "Man has always helped us. If war comes, I will go withman:' The animals argued andtalked louder andlouder. They talked so loudly thattheir voices reached the ears of the GreatSpirit. The heart of the Great Spirit was verysad.

566 21 56 er 5t s The Great Spirit spoke to the animals. You have broken the friendship of the council fires. As a punishment, you can never again speakwith man as youwouldabrother. Because of his heartless plan, Beaver will behunted for his fur to keep man warm. Traps and snares will be set for Fox andWolf. Panther will be an enemy and will be killed by the Indian people?'

569 (it

5 7o The Great Spirit said, "Horseremembered old friendships sohe will still be able to understand man, but he will not be able to talk withhim. Dog has also broken the law of thecouncil fire, but because of his friendship to man, he will always be welcome inthe homes of man and will guard man's children!'

And this is why, say the Indianpeople, that animals cannot talk today. But Horse and Dog can understand everyword man says, eventhough they cannot answer. 25 572 573 VERBENA GREENE Verbena Greene, a member of the Confed2rated Tribes of Warm Springs, Oregon, is the mother of eight children. She attended Warm Springs Boarding School until the 11th grade and later earned her G.E.D. She has servet; as Local Coordinator for the Warm Springs Curriculum Develop- ment Committee and was the Tribal Education Program Liaison for more than sever' years. She presently is serving as Culture Resource Person for the Tribes, providingclass- room cultural instruction (legends, values, songs, etc.) on a consultant basis to schools and community colleges. She enjoys working with young people and is pleased that Mu- dents are now forming culture clubs and holding powwows in the school environment. CAROL ALLISON Carol Allison has been closely associated with the Warm Springs Tribes for 16 years. She works in several different media, including water colors, cloth painting (shawls, skirts) and cartooning. In addition to writing and illustrating children's books, she has worked with Warm Springs committees writing down tribal history and culture.

5 74 Booklet ; available in the Level II sequence are listed below. Numbers refer to the planned sequence of use in the Tiucher's Manual. McA,ria Is developed by these tribes and others in the Northwest are included in the Levels I and III sequences.

1 End of Summer 12 Coyote and the Man Who Sits On 7bp Crow Tribal Historical and Cultural Salish Cultural Committee of Commis.ion The Confederated Salish and Kootenai Tribes of the Flathead 2Thunder and the Mos Muckleshuot Tribe Reservation 13 The Crow 3 Why the Codfish Has a Red Fare Assiniboine and Sioux Tribes of the Skokomish Tribe Fort Peck Reservation 4 How Wildcat and Coyote Ricked Each Other 14 Tepee, Sun and Tine Shoshone-Bannock Tribes of the Crow Tribal Historical and Cultural Fort Hall Reservation Commission Pat Learns About Wild Peppermint 15 Water Story Blackfeet Tribe Crow Tribal Historical and Cultural Commission ti Picture Writing The Confederated Tribes of the 16 How Birds Learned to Fly Warm Springs Reservation of Oregon The Fourteen Confederated Tribes from the Yakima Nation 7 Grandma Rides in the Parade ('row Tribal Historical and Cultural 17 Napi and the Bullberries Commission Hlackfeet Tribe IS How Cottontail Lost His Mil S The Bob -Tiled Coyote The Confederated Tribes of the Northern Cheyenne Tribe Warm Springs Reservation of Oregon 9The Great Flood 19 Being Indian Is Skokomish Tribe The Confederated Tribes of the 1i) The Rainbow Warm Springs Reservation of Oregon The Confederated Tribes of the Warm Springs Reservation of Oregon 20 Why Animals end Man Can No Longer Thlk to One Another II The TIme the Whale Came to Jackson s The Confederated Tribes of the Bay Warm Springs Reservation of Oregon Skokomish Tribe

For Sale Superintendent of Documents