DOCUMENT RESUME

ED 220 235 RC 013 536

AUTHOR Mathers, Sherry; And Others TITLE Our Mother Corn. INSTITUTION United Indians of All Tribes Foundation, Seattle, Wash. SPONS AGENCY Office of Elementary and Secondary Education (ED), Washington, DC. Ethnic Heritage Studies Program.; Office of Elementary and Secondary Education (ED), Washington, DC. Indian Education Programs. PUB DATE 81 NOTE 144p.; For related document, see RC 013 537. Paper copy not available due to publisher's choice. AVAILABLE FROMDaybreak Star Press, United Indians of All Tribes Foundation, P.O. Box 99253, Seattle, WA 98199 ($7.00 per copy).

EDRS PRICE MF01 Plus Postage. PC Not Available from EDRS. DESCRIPTORS Agricultural Production; *American Indian Culture; American Indian Education; *American Indian Literature; Elementary Secondary Education; *Enrichment Activities; Farmers; Field Crops; Folk Culture; Games; Geographic Location; Grains (Food); Housing; *Instructional Materials; *Legends; Life Style; Maps; Social Studies; Tribes IDENTIFIERS *Corn Culture; Hopi (Tribe); Pawnee (Tribe); Recipes (Food); Seneca (Tribe); Songs; (Northwest); United States (Plains States); United States (Southwest)

ABSTRACT Developed to provide an understanding of the magnitude of the role of corn, referred to as Mother Corn in the cultures of the Seneca, Pawnee, and Hopi tribes, the student text provides information on the tribes' basic lifestyles and the way they grew and used corn in three different parts of theUnited States. The section on the origin of corn provides an historical background on corn, including where it comes from, the mystery ofits origin, how it grows, what it needs to grow, and where to get Native corn seed. Each tribe's section includes: (1) a description of their environment, home, livelihood, and lifestyle; (2) various methods used to prepare their fields, plant, harvest, and store their corn; and (3) short stories about the life of that tribe before European contact. Additionally, the text provides a U.S. map showing tribes that use corn, traditional legends, games, songs, chants, and corn recipes from the Pawnee, Hopi, Seneca, and other tribes. A glossary of terms and a bibliography conclude the guide. (AR)

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I I ( /11,1, , * \ ... U.S. DEPARTMENT OF EDUCATION tz lt NATIONAL INSTITUTE OF EDUCATION rib, EDUCATIONAL RESOURCES INFORMATION \\ it 1% CENTER (MC) N' \ 4 11. This doeument has been reproduced ts received from the person or organization t \ IP )originating it 1 ,o(Minor changes havu been made to improve reproduction quality

points of view or opinions stated in this docu 2 ment do not necessarily represent official NIE position or policy ifiEST COPY.k9ILABLE1 Our Mother Corn Developed by Sherry Mathers Illustration and design by Roger Fernandes Edited by Bill Brescia

©Copyright 1981Daybreak Star Press Published by UNITED INDIANS OF ALL TRIBES FOUNDATION, a public non-profit corporation. .., Funded by U.S. Department of Education, Ethnic Heritage Studies Program Additional funding from U.S. Department of Education, Title IV Part B, I Indian Education Act.

4 This book was developed by theCurriculum Development Staff of UNITED INDIANS OF ALL TRIBESFOUNDATION.

Chairperson of the Board of Directors Lee Piper

Executive Director Bernie Whitebear

Community EducationalServices Director Bill Brescia

Curriculum Development Staff Curriculum Committee Colleen Neal Anna Haala Gail Stevens Ann Nelson Sandy Merrival Barbara Gutierrez Debbie Snyder Matt Charwood Andrea Jerman Karleen Wolfe Sharon Patacsil Linda Skinner-Brewer Joy Ketah Juanita Brown Debbie Barusu Elaine Streitberger Lisa Dunstan Freida Kirk Bi Tra Morrie Miller Rickie Belmont Page TABLE OF CONTENTSIntroduction 4 United States Map Showing Tribes That Use Corn 5 The Roots Of It All (The Origin of Corn) 6 Kernels of Wisdom 7 Stalking the Answer (Companion Planting 8 and Crop Rotation) Where To aGet Native Corn Seed 9 FarmingNiotes 10 HOPI Lifestyle 13 Hopi Tribe's address and phone number 14 Cultivation and Preparation 14 Hopi-Corn Grinding Songs 18 "Music of the Mano and the Metate" 19 How the Hopi Became the People of the Short 22 PAWNEE Lifestyle . 25 Pawnee Tribe's address and phone number 26 Cultivation and Preparation 27 "The Pawnee Circle" 32 The Grain of Corn Bundle 36 SENECA Lifestyle 43 Seneca Tribe's address and phone number 44 Cultivation and Preparation 45 "Planting Corn With Swaying Flower" 48 Story of the Corn Husk Doll 53 Why Corn Husk Dolls Have No Faces 54 Ceremonies 55 Conclusion 59 Recipes 61 Glossary 75 7 Bibliography 77 8 The Pawnee and Hopi tribes call the tall, life givingplant "Mother Corn." INTRODUCTION The Seneca tribe say that corn and woman are one -the mother - for both WOMMINNI1 give life and care for the people. Many otherNative American cultures also believe corn is a most important plant, for they owe theirlives to it. Long ago it was their main food or staple.Without successful corn crops and villages could go hungry. Many people would then growweak from hunger and starve. Corn was a central focus of life for thr tribes that depended onit.Special prayers, chants, songs, dances andcerehionies honored and gave thanks for corn. Farmers in all countries and in all times have prayed fortheir crops and sung songs about them the same waythey pray for their children, for * ilku El without good crops there is no life. ../..iiiii, lk)illi0J,.1:' ft .% Today many old-time farmers still sing as they work.The Navajo's Farm oh ;Y'.. of planting s40 iq:'40*.4114/ Songs are poems and prayers. They celebrate the beauty Pt4 **CftgV# 41411404 and bring good thoughts to the farmer. WI*. I \ ,,, 0 ..*,.fillna I wish to plant. -0* fr*40) In the middle of the wide field

.:1'it:go>.;.VCiller 410 OW:4611111) . I wish to plant. I P4.t/0?):#4: Agar ,, rpm . Meat % 46 OTIF-grY'' `e, r ./. -V110113, White corn, I wish to plant. d -.:-. ft* / ?OP011/;, CfOtillinWl,ii..A With soft goods and hard goods, 4.041/97O4;44,54'117.4:11. I wish to plant. 1 *016 ..0.`. re* O' P,(vo OA ..7...0 .dijimi-/Va,%11,;Atikt I .4ito The good and everlasting corn griP,O44 to,e,;;,,?,':..,,i4tf,,,,..,,i, I wish to plant. 114.410% '.. #00.4i;s4vir ..-vo. etIded.*J14 4'#, %--: ..di 4,` g 416. ,;".i. ogioll* ziaik 2,_ My corn is arisi(V. rt46,0p4iNier.N.t,h,00:?..:*,:).--4-.11. 4 P 4, 404 .-. 4-rogroN.geop. 0, --)- ,0- My corn is continually arising. 00,tvedir,-1.01111,4 V. In the middle of the wide field ,, llAW PlifilIVOJi,AP,' 1(110 V il *0..;'sVf.'arox.-wz INI My corn is arising. eff0. 04' Vt0 ° # °Sf A - ore#04 *40,00.e'do, .- A White Corn Boy he is arising. IV* PO. v a 4 ./A$04.: !lb With soft goods my corn is arising. &toe A, 4 .2 ,e, .40#00.744,1''''1 Avitogosi,s, .r*00..."! Good and everlasting ones they are arising. -it d. yeftoz..,/pro\ 6 4vt.43, i 04Art , s,_%_oret, v 9 ');r):-...10,400_, legit My corn loves me. rivrweigjzorr-0, In the middle of the wide field My corn loves me. 40, 11)Ait,. White Corn Boy he loves me. tOtiA '''.1091' With soft goods my corn loves me. .11.4V414-::.,; ;,°.#14.1.9. With hard goods my corn loves me. Good and everlasting ones they love me. 9 4 BEST COPY AVAILABLE OTHER TRIBES THAT USE CORN

Yakima Hidatsa Algonquin Huron Dakota "NV Mandan Winnebago tototitri001Erie Delaware

Ankara Sac & Fox Omaha Iowa

Susquehanok

Powhatan

Cherokee Witchita Navajo Apache Otoe Chickasaw Zuni Creek ago Acoma Potowatomie Pima Choctaw Natchez

eminoles Today the Hopi, Papago, Seneca, Navajo and many other Native American Peoples grow corn and depend on it to feed their families. Many raise and use corn in the same way their ancestors did. Mother Corn and the Pawnee, Hopi, and Seneca tribes-- that is what this book is all about. We're going to discover how these three tribn, each from a different part of the United States, lived with corn long ago end how they live with it today. To understand something about the role of corn in the cultures of the Seneca, Pawnee and Hopi we'll consider their basic lifestyles and the ways they grew and used corn. We will reed about the tribes separately. Each tribe's section will start out with a brief description of their environment, \, home, livelihood and lifestyle. Then we will learn about the various methods ill. \ used to prepare their fields, plant, harvest, and store their corn. i.e/I Each section will end with a short story which givesla glimpse of the daily life of that tribe before European contact. The rest of the book contains traditional legends, games, songs, chants and corn recipes from the Pawnee, Hopi, Seneca and other tribes. But first we need to know more about corn. Where did corn come from? Has anyone solved the mystery of its origin? How does it grow? What does it need to grow well? You owl look for answers to these and other questions as you turn to the ROOTS OF IT ALL.

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13 14 THE ROOTS OF IT ALL W1111101MMONSINIIINIIINININIII (The Origin of Corn) Thousands of years ago, most likely was being grown and popped by in a tropical area in Mexico, a wild Pueblo, Zuni and other Indian people grass related to corn was planted andthousands of years before the first ..red for by Indian people.Those movietheaters tempted audiences people probably selected seeds from with it. the largest and highest quality plants When we picture corn in our minds to cultivate, and gradually over timewe think of yellow or maybe white corn or Zea Mays was developed. The corn. But tribes like the Mandans and cultivated corn lost the covering overHurons grew many other solid-colored each seed that its wild relative had. Itcorn. Corn colors range from orange alsolostitsabilitytoreproduce to maroon to purple and even to black. without the help of people or otherAlso grown are speckled corn and corn animals. This means that the cornthat has several colors on one cob. seeds, or kernels, cannot simply fall to This colorful corn is called calico corn. the ground and sprout new plants. The seeds have to be taken off the ear and The exact origin of corn remains a covered with soil. mystery.But there can be no doubt thatit played a central role in the Because corn was easy to grow and development of the Americas. Corn could be stored for a long time,it isnot only considered "She Who became a very important source ofSustains Us," "Our Mother" and "Our food.It also became a valuable tradeLife"byvariousNative American item and quick;y passed to many tribestribes, but also it was responsible for over the United States. Mandan, savingthelivesofmanyearly Choctawand otherIndiantribesEuropean settlers who might developed a wide varieties of corn .otherwise have starved. From its 11.1111.11V4 ' "toNommil...v... Navi Some corn is eaten fresh from the cob beginnings in some warm, wet region wAroM14/1`'e"Nme-v MOMMil like the that is available atof the New World, corn has spread to 00: tes; Mcstor,3 the market. This corn is in its milky orthe deserts of the Southwest, the cold early stage.It is not ripe yet. Othernortheastern United Statesand to corn that is fully hard and mature is many other places around the world. ground into meal or flour.

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Corn silk

Kernel (seed) Ear

KERNELS OF WISDOM ',Leaf (The story ecorn pollination and fertilization .) Each corn plant has both male and female flowers. The male flowers produce pollen and grow on the tassel at the top of the plant. The female flowers grow sower on the plant on structures which later become ears of corn covered by husks. Parts of the female flowers appear as slender threads known as corn silk and stay on the ear of corn even after the corn Stalk has ripened. When the flowers are mature, pollen from the tassel is blown by the wind to the corn silk, where it sticks. This process is called pollination. Sometimes pollen from one plant lands on its own silk and this is known as self-pollination. When pollen lands on the silk of another corn plant, cross- pollination occurs. Roots When conditions are right, a tube grows from the pollen grain along the s...-0.....

.., corn silk, and fertilization takes place with the joining of the male and female reproductive cells. This begins the growth of a kernel of corn. Because the kernels are surrounded by a husk, they cannot drop to the v ground and sprout new plants. In order for the corn seeds to reach the ground, the husk must be removed by humans or other animals and the seed or kernels scattered over the soil. 1 7 1 87 STALKING THE ANSWER Most types of corn need lots of water, richsoil and hot sun. Corn plants take a great deal from the soil includingnitrogen, phosphorus, potassium (What does corn require to grow?) and other nutrients. Fields that havebeen growing corn for years become exhausted and can no longer growsuccessful crops. Many Indian tribes allowed their fields tolie fallow, or unused, for several years while they planted their cropsin other fields. This is called field rotation. During this time wild plants would growback in the old unfarmed fields. Usually the first plants to growin the abandoned fields were nitrogen fixing plants or plants that are able toadd nitrogen to the soil. The nitrogen enriches the soil so that many other typesof plants can grow there. Soon insects and small mammals would beattracted to the fields because the wild plants would provide food and hidingplaces. Larger animals would come to hunt for mice, rabbits and othersmall animals in these old corn fields. The fields became natural habitats for awhole chain of plants and animals. The seasons passed with the lifeand death cycles of this chain.Through natural loss and decay of plant and animalbodies, nutrients were returned to the soil. After a few years the fields wouldagain be ready for the tribe's corn titlftWAVIIIINO4 seed. Here's a TASSEL HASSLE!!! Why didIndian farmers use companion planting and crop rotation?

Clue one: Many tribes plant and corntogether in the same fields. This is called companion planting. Clue two: Some tribes rotate their cropsto different fields each year. A Cherokee farmer, for example, may havethree fields. Corn, beans, and squash are planted in one field, tobaccoand sunflowers in another field, and small plants like tomatoes and peppersin the last field. The following year the same fields are used but the crops arerotated or switched. This is called crop rotation. Clue three: LOOK UP beans, crop rotationand companion planting in an organic gardening book or encyclopedia tofind out. ... WHY INDIAN FARMERS USED COMPANIONPLANTING AND CROP ROTATION!!!

8 19 .2 Le 20 Do you want to grow some native corn? Where could you get the corn seed? LOOK HERB

You can contact the tub Pawnee and Seneca tribes: Hopi Agency Pawnee Agency Special Liason Rep. Keams Canyon, Pawnee, For the Seneca Nation Arizona 86043 74058 P.O. Box 500 Salamanca, NY 14779 These three Hopi women raise and sell blue, red and white corn. Marian Tewa Ada Fredricks Elsie Nahshonhoya New Oraibi, Arizona New Oraibi, Ariiona Polacca, Arizona 86039 86039 86042 Calvin Lay, a Seneca man raises and sells Seneca white corn. His address is: Box 517, Gowanda, New York14070. He sells 1 quart for $2.00. Be sure to explain, in your letters to these people, that you want corn seed to plant because they also sell processed corn to eat. The following organizations also have native corn seed available: Abundant Life Seed Foundation P.O. Box 772 Port Townsend, WA 98368 phone (206) 385-5660. These folks have:Hopi Blue Black Aztec Mandan Bride Other types of native corn from all over the United States are available for return of seed ears from expected harvests. These seeds will be used to increase the foundation's seed bank. Southwest Tradition Conservancey Garden and Seed Bank aoMeals for Millions Attn. Gary Nabham 715 North Park Tucson, Arizona 85719 21 Corn grows this far north OF

Corn grows here in dry Wild corn grew here 7,000 desert years ago Five Main Kinds of Corn : The Indians in the South- Corn grows here in rainy eastern states grow dent corn.It is jungles called "dent" corn because the dry seeds have dents in them. Most of the Corn grows here on very high mountains corn in livestock feed today is a kind of dent corn that is also part . Corn grows this far south Flint Corn: Flint corn was the main crop of Indians in the Northeastern states.Their corn usually has eight FARMING NOTES rows of seeds on each ear. The seeds Seeds are very hard. The name "flint" comes from a hard rock called flint. Navajo and Hopi farmers have seed 4°."1"4 1494999 949g that can be planted much deeper than : It is called "flour" corn nit IMACI"thilt.' most corn. They have this special seed because it is easy to grind. 0011,10/1/1,ifif ''is 01111)4b0 .4'11)."1"tia!1.141),M2990jq.),' because of the way Indian farmers for Sweet Corn: The corn you buy in the thousands of years have chosen which supermarket is sweet corn. /ndians in seeds to plant. many parts of the countryhave grown They have always saved the seeds from different kinds of sweet corn sincelong plants that grow best in their own ago. fields. They choose from plants that Pop Corn: The oldest corn ever grow the most ears, the best ears,and foundintheUnitedStates was which are strongest against bugs and popcorn that was buriedin a cave in disease. Mountain farmers have saved It that grow New Mexico nearly 4,000 years ago. seeds fromtheplants could still be popped! Manykinds of quickest in the short summers. Desert North and South farmers have saved seed that grows popcorn grow in America. The tallest corn grows in best from deep planting. From year to Mexico. Farmers ride horsesyear the corn has slowly changed.In to harves ears two feet long. The smallest ears of this way more than 300 different kinds dapted from Navajo Farming by Sam 411 popcorn are only the size of corn have been made. Each kind and Janet Bingham, Rock PointCom- of a man's thumb. grows best in its own place. munity School, 1979. 25

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97 / The Hopi lived, and in many areas spreads out over theFirst Mesa, HOPI LIFESTYLEstilllive,inapartment-likestone Second Mesa and Third Mesa in north- housescalled pueblos, built along easternArizona. A few isolated cliffs. They live among arid mountains, ranchers live out on the plateaus but rugged canyons and deserts where most Hopislive on the mesas in much of the year no rain falls. When it villages. A typical older pueblo home finally comes, it often floods. Some- has walls made of stone and mud. Its times scorching hot days are followed floor is packed clay, sprinkled with by chilling nights.In spite of such a water and polished with stones. It has harsh environment the Hopi tribe has threemainrooms livingroom, lived here for over one thousand years. sleeping areao and kitchen. The women own and rule these houses, By 1540, when the first Europeans, the Spanish, came to the Southwest to while the men own the "kivas" special dwellings used for men's social explore, the Hopi were well established in their villages with a population of activities and religious ceremonies. over 10,000. Their society was as Among the Hopi, people are related complex as that of the Spanish. It to each other through their mothers. includedreligion,thepracticeof Boys and girls belong to their mother's medicine, multiple housing, arts and , and men move into their wives' handicrafts, domesticated animals and homes when they marry. When homes agriculture. get too crowded, more rooms are addedoranother houseisbuilt The Hopireservationislocated between the Lukachukai Mountains nearby. and the San Francisco Peaks. It 27 13 The Hopihave always been a watching and copying their mothers farming people, growing large quanti- and grandmothers. ties of vegetables. They also gathered Though life has changed for today's more than two hundred species ofHopi, many of the old ways are still plants, which are still used for medi- practiced.The Hopi, whose name cine, industry and food. Hunting was means "peaceful, good and happy," considered sacred. Certain ritualsstillcentertheirlivesontheir were required before animals could becenturies-old religion.This includes killed. Though meat was eaten, it was morning and evening prayers and not as important as corn and otherparticipation in many seasonal cere- HOPI CULTIVATION vegetables in the overall diet. monies. Doing these things will help a AND PREPARATION The men hunted and cultivated the person stay in balance with nature a field crops. They spun cotton, othervery important goal to Hopi people. plant materials and wool. These Were"To live a balanced life a good Hopi is: Each Hopi farmer has several small used to weave clothing, rugs, and 1. Strong (physically and morally) fields in different locations. Some corn whatever else was needed. Men also2. Poised (free of anxiety, tranquil, is planted along dry creek bottoms but made and carvedkachina figures. concentrated on "good thoughts") this corn may be destroyed by flooding Women cultivated small gardens. They from heavy rains. Other fields are ground corn daily and did all the cook- 3. Law abiding (responsible, cooper- planted at the bottom of cliffs where ing for the large families. Dyeing the ative, unselfish, kind) water seeps down from above. But the thread woven by the men was one of 4. Peaceful (not quarrelsome or most common are fields planted in the the women's tasks. They made dyes aggressive, modest) sand dunes. from native plants and other natural 5. Protective (respectful of a// life, The fields are usually prepared in things in the area.Beautiful pottery February. The Hopi clear the brush and preserving and promoting people, weeds with rakes made from juniper and basketry were the handicrafts of plants and animals) the women and each mesa had its own branches. These sturdy rakes have specialty. The elders were the highly6. Healthy (free from illness)" * three forks, which are sharpened and respected historians of the tribe. They tied to a crosspiece to make them also had a very important role inAdapted from a manuscript by Laura stronger. Another ground clearing rearing young children and helping Thompson, anthropologist and co- tool, called a wikya, is used to break out in many other ways. author of The Hopi Way. and stir the soil. When the plots have Hopi children were loved and cared been cleared and the ground broken for but they were not spoiled.The You can write to the Hopi Tribe up, the fields are ready for planting. children had ample time to play but by sending a letter to: Planting is usually done in April or they learned their adult roles at an Hopi Tribal Council May. The main planting toolis a early age.Fathers would take their Oraibi, Arizona digging stick made from ironwood or oak. One end is rounded and the other sons on long trips down thecliffsides 86039 to learn farming and hunting. Young is pointed or wedge-shaped for poking girls learned the work of women by phone (602) 734-2441 holes into the soil. Holes are made

k 14 4 RP 28 29 every five feet. Hopi corn is an ancientmiles in the scorching summer heat. and unusual strain of corn that growsThefieldsnearer thevillageare well in a desert environment. To growwatched by the women who can water successfully, 4 to 8 seeds must bethem when needed. The Hopi use hoes planted deeply enough to reach waterto i eep their fields weeded. The hoe and germinate. Sometimes this will be blaoes were once made from stone and as deep as 9-18 inches! Then thewood untilmetal became available seedlings must produce shoots strongfrom the Spaniards and Mexicans. enough to reach the sunlight and grow The tallest Hopi corn grows up to Deep planting also helps the cornabout four feet tall. Many of the vari- plants grow a strong root system.eties have ears of different colors These roots help the plant to withstandincluding white, blue, red, yellow, and the wind and get moisture from the soil speckled. Some ears are harvested and below the hot sand. roasted while they are still green. This The planting is usually done by thecorn is often baked in jug-shaped pit men, older boys and children. Oftenovens right out in the fields. The ears of the families work together. Each daycorn which are not eaten are strung up the planters work in a different 'sto dry in the sun on rooftops and field. While they are preparing the soilaround the pueblos. While the corn is and planting, the women and olderdrying it must be turned often. The girls are cooking a big feast to bewomen trim off the husks, and bundle enjoyed when the work is done. Theand tie them with yucca or husk strips planters will go from family to familyto be used for cooking containers later. until all the fields are planted. The husked ears are sorted by color Other vegetableslike squash,and stacked like firewood in colorful several types of beans, melons, pump-rows in the yards while the storage bins kins and gourds are often planted inare readied. All the old corn is removed separate fields. Small orchards of apri-so that the bins can be cleaned and cot trees are also grown. The crops areplastered. The old corn is not thrown protected from shifting sand and windout but placed in the bins last so that it by windbreaks made of brush heldinwill be used first. A one- or two-year place with rocks. Even so, the wind cansupply of corn is kept in storage in case still destroy many plants, and fieldof crop failure. mice and cutworms may destroy still Much of the dried corn is ground into others. Perhaps only half of the plantscornmeal. Since Hopi women prepare might be expected to survive untilmore than thirty different corn dishes harvest season. During the summer thethat often use , it is important Hopi men and boys care for the corn into have cornmeal on hand at all times. the faraway fields, sometimes travellingMost kitchens have grinding areas

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1:4 A "Nemo 1.00,X WS2 k t A I 417,, V4PI \ 1 t J 1 sm 0 pU:Ati oA 1. w01fig s\ 40 !I4v i NM I.0 sl I \`- \\ .. ... As `'\ \'S\ I ...,-,... . , \-1\ NOLVIN..4. kiln SIM% _ - , , k ..-z,Zik.....,,I. -VA, 1,4 . e0 cf kk--,' ft Qfq.,t- 4 4..1 t,sa, 00 4, '40 ,-iii, liAttiat 44 ,i!1 1,!/,06 Z,10.8,61.1pa. 4111;)Arr;is OP tik #4,1ek."111,11.. ii.9.1.044. vote O. 11.*g ; ii,11 _ *.z.--,..../- 4,,J.:,.,"v., .il et ( 9,4 ,,;,;!,;!;::..:;,-.0...:- _ .4444".:4 ma a --,. =';;ZI ---\,. N 0 . ),..., 1;II:,4,1,...%6....tAi t. 0.! , .v.,) ,4,11:,::.. ;; L ktit- [t.N--',Itil').,q).4.4.416r ..-.. 10e41;& 4 t It-WIPIIPPik$1.w,74,,,T,w1 4-, :r WV) el. 1.0 p . - 4111111 mud AP ;414:4'zeirik 1 : 3 .v:6.111 where the corn is prepared. The tradi-sticks, baskets for winnowing and sift-and the rhythm begins to flow through tional method of grinding uses a stoneing, and corn husks for food wrappersyou, you just begin that feeling, and called a "mano" to mash the kernelsorcookingcontainers.Thereis after you're through with grinding, against a rough slab of stone called aanother special cooking area set asidethen the feeling goes on to the person "metate." There are usually at leastfor making "" bread. This placeat the next stone, who grinds the corr three metates - side by side - one formay be in the kitchen or in a small pikidown a little bit more, and a little bit very coarse meal, another for mediu m-house. more. And a lot of times stories are told ground meal and a third for fine meal Piki is a delicious, paper-thin corn-that remind you of life itself, how you or flour. bread that was once the Hopi's staple. must go through life, how you must Hopi girls begin learning the art ofIt can be eaten alone or dipped intowalk, just like the corn has come up grinding corn at a young age fromsoups. Piki is made on a greased slab from the stalk, and also be thankful, not grandmothers andmothers.Cornor sandstone called a "duma." Theonly to Mother Earth and to Father Sky, grinding is often a social occasion; aduma or "piki stones" are hard to get. and also to the sun for what it provides, group of women and girls gather toThey must be a certain size and shape, but also to the Creator of All for work together as their old uncles orare very smooth and take a long time creating these things. He has prepared grandfathers sing grinding songs toto prepare. Most piki stones are passed the corn for us to one stage, and now them. The first woman "breaks up" ordown from one generation to the next.we prepare it in different stages for our cracks the corn. The cracked corn is own use. And this is why we must be handed over to the person at the next thankful.Because eventually what metate. There she grinds it down on comes from the ground goes back to her rough metate. Then she hands theHOPI CORN the ground, and we just keep exchang- cornmeal over to the next woman to be GRINDING SONGS ing, and so it shows our gratefulness ground down finer. Together they for all this, the cycle. The cycle is never work like this for three or four hours Paul Enciso, a Taos Pueblo andbroken. It's an eternal thing, and the straight,grinding to the rhythms of theApache man, is a well known artist andgrinding song makes us a part of it." men's songs, until there are large pilescraftsman. In Marcia Keegan's book,(From PUEBLO AND NAVAJO of cornmeal and corn flour. Pueblo and Navajo Cookery, Paul talksCOOKERY by Marcia Keegan. © 1977 Above the grinding areas were builtabout the importance of corn and theby Marcia Keegan. Reprinted by per- specialshelves forstoringthegrinding songs, which Hopi men singmission of Morgan & Morgan, Publish- cornmeal. Everyone could see howto the women while they grind corn. ers, Dobbs Ferry, . much was stored. A young girl's work "The grinding song may tell you first was judged by how much cornmealof all that what you're handling is very was in her home. Some Hopi womensacred, and that you've got to put your- use stones to grind corn today whichself in tune with that spirit of what The following is a short story about a have been handed down for manyyou're doing, so it doesn't become aHopi woman grinding corn. generations. chore to you, but it becomes part of Other utensils in the Hopi kitchenyou. You're creating something, you're mightinclude: stonemortars anddoing something. And what you must pestles, sturdy greasewood stirringdo is master it, so that as you begin, 18 7 MUSIC OF THE MANO AND METATE

Taiyomana lifted the mano stone and mashed a handful of corn against the rough stone metate. The mano seemed so much lighter now than when she had first lifted it as a little girl. The stone was worn smooth.It had ground more corn than could ever be stored in her pueblo home, for it had first belonged to her grandmother's grandmother and had been passed down through five generations. Taiyomana looked at her fingers as they curved around the smooth stone. She thought of all the other hands that had held it through the years. Soon her own daughter's hands would be strong enough to lift the mano. Then she too would learn the grinding art as Taiyomana had in this same pueblo. Taiyomano began to mash the corn with a practiced balance and rhythm. A warm shaft of sunlight spilled into the pueblo from the window next to her grinding area. This was the window through which she had noticed the smiling face of Cheupa, her husband, so many years before. On that day she had been grinding corn with several other girls. Outside, their old uncle sat, singing corn grinding songs to them. Together they worked and talked happily, rocking back and forth to the rhythm of their uncle's songs. Boys had come to the window before to talk and joke with the girls as they worked. More than once Taiyomana had thrown small handfuls of cornmeal through the window at them as a signal that she was not interested. But Cheupa was different - or maybe it was that Taiyomana had changed her thinking. She did not throw cornmeal at him but returned a smile instead. They spoke and laughed with one another through the window, as Taiyomana continued to grind corn. She was proud of her work and the large amounts of corn she could grind for her family. Perhaps Cheupa had seen how much cornmeal was stored on the shelf and was impressed even then by her good work. Now Taiyomana paused in her work and glanced at the storage shelf.It held even more cornmeal than it had on that first day when Cheupa had come to the window. But now, just as in the past, this cornmeal would provide a basic necessity for her family and Taiyomana would use it in many dishes throughout the year. Taiyomana continued her grinding and listened to the rhythm of the mano on the rough metate. The rhythm matched a song that her old uncle had sung so often as she and her sisters had ground corn together.

20 4 0

4 ; 4. 44 "From the corn we gather the pollen. The pollen that is like gold, reminds us of the color of anointment of the ancientones. Grinding the corn it reminds us of heaven and it reminds us of earth. It reminds us that Father Sky and Mother Earth will unite forever.

From the corn we learn to live, we learn the life that is ours, by grinding the corn we learn the footsteps of life. We go through a purification, until we are like dust. ' The corn came from the dust, from Mother Earth, and it gives life, life from Father Sky.

We are like the kernel that comes from the corn. With it we bring life, like the seed of the corn. Corn is the fruit of the gods, it was brought to us by the Creator, that we may remember him. Our lives, we must remember that they are holy. The corn is sacred. - We are sacred. We hold the seeds of the gods to the future." (The corn grinding song is from There were happy memories in the pueblo, in her grinding PUEBLO & NAVAJO COOKERY by Marcia Keegan. Copyright ©1977 stones and in the corn. Her work today would help to insure by Marcia Keegan. Reprinted by per- strength and happiness for her family tomorrow and the days to mission of Morgan & Morgan, come. Taiyomana felt peaceful and well as she rocked and Publishers, Dobbs Ferry, New York.) swayed, forward and backward to the music of themano and the ("Music of the Mono and Metato" matete. written by John Biorlein)

21 HOW THE HOPI BECAME Long ago humans emerged into this landfrom a world beneath THE PEOPLE OF the earth. When the people cameout, the mockingbird arranged THE SHORT BLUE CORN them according to tribes. He said to onegroup, "Sit over there. You will be ." Toanother, "Sit over here. You will be (A Hopi Creation Story) Hopis." Another, "Sit by that rock. You willbe Bahanas, or white people." Then he set out the corn. He put outdifferent kinds of corn, all the varieties of corn that weknow. They were of many colors. One ear was yellow, one was white, one wasred, one was gray, some were speckled, somehad many colors in one ear, and one was a short, stubby ear withblue kernels. The mockingbird said, "Each of these ears brings with it a way oflife for whoever chooses it. Now, this yellow corn willbring prosperity and enjoyment, but life will be short for whoeverchooses it." And when he came to the short blue ear he said,"This one, the blue corn, means a life of hardshipand hard work, but the people who choose it will have peaceful times and liveinto the days of their great-grandchildren." He described all thedifferent ears, and the leaders of the tribes sat looking at the corntrying to make up their minds. Everyone considered which ears were thebest, but no one picked any ears of corn. Finally one big tallfellow, a Navajo, said, "All right. You people can'tdecide." So he reached out and took the long yellow corn that meant ashort life but much enjoyment. Then the Sioux reached out andtook the white corn. The Supias took the yellow speckled corn.The Comanches took the red corn. The Utes took theflint corn. Every tribe got its corn, but the leader of theHopis sat there without taking anything until only one ear was left, theshort blue corn. He (Reprinted from BIG FALLING picked up the short blue ear and said,"Well this ear is mine.It SNOW by Albert Yava. Edited means we will have to workhard to live. But our life will be full and annotated by Harold Cour lender. and long-lasting. Other tribes mayperish, but we the Hopi shall c 1978 by HaroldCourlander. Used by People of the permission of Crown Publishers, Inc.)survive all things." Thus, the Hopi became the Short Blue Corn.

4 I 22 115 47 PAWNEE LIFESTYLE A1=1.

Most Pawnee villages were located With spring came the planting ofthe year before left to eat. To add to along the Platte River in Nebraskacorn and other crops. Planting areastheir diet along the way, they often where the Pawnee built large, dome-might be many miles from the villages.killed small game and dug for edible shaped earth lodges. The lodges wereThese areas were usually about anroots. When the buffalo herd was made of logs covered by layers of dirtacre and could produce enough cornlocated, the hunt began. and grass. Flat land for farming linedfor a family of four (an acre is roughly There were often so many buffalo the river and its tributaries. Groves ofthe size of a football field). After aboutthat the Pawnee could pick the animals cottonwoods, willows and other treesa month the corn was large and toughthey wanted. Sometimes the hunters grew in bands along some stretches ofenough to survive on its own. This waswould wait quietly near a river or water- theriverbank.Thesetreeswerethe time to leave the village of earthhole while several buffalo would come important sources of firewood andlodges for thefirst of two annualto drink. Then they would take down building materials. Most of the areabuffalo hunts. the young bulls and yearlings but leave surrounding tl,9 Pawnee was a vast Everyone in the village left for thethe cows. The cows' meat would be grassy plain where herds of buffalohunt. Scouts scanned miles aheadtough and their coats worn, and many grazed. while great throngs of people traveledwere stillcaring for their newborn The Pawnee lifestyle followed thebehind with thousands of horses, dogs calves. cycles of buffalo and corn, the mostand mules moving in flowing lines Late during the summer hunt scouts important elements of the tribe's liveli-across the plains. In their path was leftwould ride back to the earth lodge hood. These cyclesinturn werea wide trailof trampled grass andvillages. There they would check the influenced by the dramatic differencesdropped articles. Food supplies some-ripeness of the corn. Then they would i n seasons. times ran low with only dried corn fromreturn to their people on the prairie. eut 18 Mole-in-the-Forehead, Band Chief of the Pawnee (from George Catlin painting) Fall was the time of plenty. Buffalo, elk and antelope meat was abundant asYou can write to the Pawnee well as the harvest of corn, beans,Tribe by sending a letter to: pumpkin and squash from the Pawnee Agency gardens. There was much work at this Pawnee, Oklahoma 74058 time: tanning skins, making leggings, phone (918) 762-3624 tipi covers, blankets and shirts, and harvesting the garden. But there was also time for relaxation and games. Soon after this harvest and preparation period, the Pawnee left again for the autumn and winter buffalo hunt. They Though the Pawnee spent a great would not return to their villages againdeal of time away from their villages, until March. the village was an important center for The winter hunt included tradingcultural and family unity. Each village buffalo robes. Summer robes were ofhad its own set of chiefs and priests, little value because they were so thin,who were important religious leaders, but the winter robes were thick and in as well as medicine people, whocured highdemand. Huntingtechniquesthe sick and made predictions about differed from those used during thethe future. Certain men and women in summer hunt. For example, in summerthe village had high status because the buffalo were scattered all over thethey wereadmired or well liked. plains.Inwinter they gatheredOthersheldleadershippositions together in herds to migrate to thebecause of their courage or perfor- south. Then the buffalo would be mance during war. stampeded over cliffs so that many A Pawnee leader was traditionally I). might be killed at one time. male. He often owed his status to the Sometimes it was not possible to Because of the buffalo hunt, the possessionof a medicine bundle send a scout or runner back to checkPawnee were often away from theirpassed on from father to son. These the corn crops. But the Pawnee hadvillages for as many as eight monthsbundles could sometimes be pur- another way to tell how mature theirout of the year. Yet the village was still chased and were usually buffalo skins containing items with special powers, corr was without actuallyseeing it, ashome,andprovidedshelterand read thestorage during the equally importantsuch as a pipe, pigments, tobacco and you will discover when you corn. The powers came from a star short story, "The PawneeCircle." planting and harvest seasons. 26 50 51.

1 PAWNEE CULTIVATION AND PREPARATION OF CORN under whose directions the bundle was During the four months of the year Preparation for planting began in put together. The stars play an impor-when the Pawnee stayedintheirApril, the field clearing moon. By this tant role in Pawnee religion and thevillages, much time was spentintime the ground had thawed and power of these gifts from the heavensplanting, caring for and harvestingtender grass shoots were poking ishighly.respected.Alsohighlycorn. Pawnee women carefully selec-upwards across the prairies. Some respected, but in a different way, areted seed from the corn plants thatgarden patches were located along corn and the buffalo, for they w6re theproduced many ears of good quality.smallstreamsnearthevillages. basis of survival for the Pawnee. They kept a two-year supply of thesePawnee women left the village in early seed ears on hand at all times. Themorning with their children and dogs Pawnee knew that different types ofto work on their fields together. Young corn could cross-pollinate, so seedmen would come with them to protect ears were only taken from pure varie-them against raiders from other tribes. ties.Tenvarietieswereplanted Their first choice for farming ground separately, often by different memberswas a place where the sod was not too of the family in separate gardens. Twothick and a little soil showed through varieties were generally planted 60 tothe grass. They worked the ground Pawnee buckskin dress 100 yards apart to prevent cross-with digging sticks, antler rakes and pollination. Sometimes they were evenhoes to loosen the weeds and roots, planted at opposite ends of the sameand rakedthem into piles for burning. garden with other crops in between. The next day the loose soil was shaped The fields were mainly cared for by into hills about two feet in diameter and women and children, but the men also two or three feet apart. Before the helped. Clearing the fields and plant- seeds were planted, they were soaked ing was hard work, and good tools overnight in water or special medicine. were needed. Strong hoes were made The recipe for this medicine was from thebuffalo's shoulder blade passed on from generation to genera- attached to a strong stick. Ligaments, tion to help the family's crops grow taken from the back of a buffalo's neck, well. The kernels were kept moist while were wound around the shoulder bladethey were carried to the field. Four to and the end of the stick. This formed six kernels of corn were planted about the hoe blade. Then the blade was 2 inches deep around the sides of each dipped into hot water so that the liga- hill, with one kernel planted on top. ment shrank and bound the bone Then the seeds were covered and the firmly to the stick. Rakes were made hills shaped into smooth mounds. from willow or antler, and special sticks were used for digging. All three Beans were often planted on the of these tools were used in the fields. same hills as the corn, so the vines 5327 52 44. LI* stalk to fully would grow up the corn stalks. Some-men helped by gatheringfirewood andcorn that was left on the times willow sticks were put in thepicking the corn. A fire was built in theripen and dry. Most of this corn was grou Ad to give the vines moresupport. pit and the ears were set against a logpicked and the kernels pried from the The different typeS of corn were or a small bank of soil next tothe pit. Ifcobs with a pointed stick. The smallest separated from each other by patchestwo women were working togetherears, called "nubbinears," were fed to of pumpkins, squashes and melons. they could roast ears along both sidesthe horses to make them fat for winter. of the narrow roasting pa. The earsFinally, the sticky swaet corn that had In order to protect-their- crops, thewere roasted until thehusks turnedbeen left on the stalk the longest was Pawnee surrounded their gardens withblack. The women had to constantlypicked. The husks were peeled back, a simple fence of shruband tree braided and hung to dry. branches. Platforms were also builtturn the ears so that the kernels were where people could watch over thenot burned. When the ears were The dried corn was often boiledin roasted completely, they were put the crop and frighten away crows orblack- water and wood ashes to remove aside with the husks still on to preservehulls, restore its moisture and make it birds. As the young corn shoots poked the flavor. After the ears cooled, the throughthemound,the Pawnee softer. Other times the dried kernels became even more alert for weeds, husks were removed. Then the Pawnee were ground up in woodenmortars women cut the kernels off the earusing made from tree stumps. To pound the crows, rabbits and gophers.Before Later the they left the village at the end of June, a freshwater clam shell. corn, a four foot long,wooden pestle kernels were packed to the tipis wherewas used. One end of thepestle fit into the corn would be about knee high.they were spread out to dry on skins in The last thing that was done was to pile a wooden, carved-outmortar which the sun. Each night they were gathered up the earth in hills around the young held the dried corn. The top end of.the up and each morning they werespread weight plants, which made them look like little pestle was larger to give it more out in the sun again. The kernels were on the downstroke.The result of this earth lodges with smoke coming from considered to be dry when they made a their smokeholes. pounding was cornmeal which was cracklingnoise as theywere made into cakes. These cakes were When the Pawnee returned from the poured out. baked in ashes on hot stones. The summer hunt with fresh suppliesof Some ofthe corn was treatedwomen or men whoharvested their dried buffalo meat, the corn plantsdifferently. Several dozen of thebestfields alone often used small stone were often ten feethigh. Sometimes ears from several fields wereleft whole. mortars and pestles. These stones two or more families could work Only the burned parts of the husk werewere carried to the fieldsalong with a together in the fields to pick largeremoved; and what remained wassmall kattle to cook in.The mortarand quantities of corn. They would set up peeled back and braided togetherwithpestle would be used. to grindsmall their tipis nearby and then build small the husks from about a dozenotheramounts of corn for daily mealsduring shelters of willow next to their crops.ears. These cornbraids were hung uptheir harvest work. Insidethesesheltersthe womento dry and were kept this waythrough prepared long roasting pits, which most of the winter. Sweet corn wasthe The Pawnee also used fresh corn, would be used in the first of two variety usually selected for this typeofthough they did not eat very muchof it harvests. storage. When it was cooked, it tastedunless other food was in low supply. almost like fresh . The early corn which is not fully ripe When fresh corn was used, it was often still a little green and would be mixed and"inthe milk"was harvestedfirst.The The second corn harvested wasthe 28 55 54 - ,ot

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I: Pawnee drawing of a buffalo hunt

58 59 Parfleche

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with unripe beans and boiled with bearthis time. Even so, it was the Pawnee'scellar. The pit was ten feet across and or buffalo meat. During the harvestmain food until they found buffalo. Itten feet deep. At the top was a much season, children were given pieces ofwas important that the storage areassmaller opening. The walls were lined corn stalk to chew on. When they bitbe well protected from the weather andwith grass and held in place by sticks. into a stalk between the joints and thenfrom animals which would try to eat theThe sticks kept the storage parfleches twisted it, a sweet juice would comecorn. up off the ground so they would stay out. But it was the dried kernels of corn The Pawnee stored their crops indry. These sticks were covered with that were most important as a foodleather sacks made from buffalo hides,grass, which was replaced after each harvest. source. calledparfleches.Theparfleches Dried corn stored well and was veryvaried in sizes from sacks like our fifty- The following is a short story about a importantduringthewinterandpound flour sacks to huge parflechesPawnee teenage boy named Yellow through the spring. The last of thissix feet high and three feet in diameterCalf. It is written to give you a feeling of corn would be taken on the summerwhenfull.These parfleches werePawneelifebeforecontactwith hunt; often there wasn't much left bystored in a round pit much like a rootEuropeans.

31 C 61 THE PAWNEE CIRCLE It was September. Young Yellow Calf rested his hands on his leggings and glanced at the other young men advancing on ponies across the plains. Yellow Calf's moccasins dangled at his pony's sides, moving in rhythm with its hoofbeats. He could see the little clouds of dust kicked up with each step. This would be the final day of the buffalo hunt. During the last three months, the Pawnee had taken many animals. Great amounts of meat had been dried and hundreds of hides had been tanned. Now the seedpods of the milkweed were getting fat. The corn near the village would be green and ready for harvest soon. So it was time to return to the earth lodgevillage. As his pony plodded along, Yellow Calf's thoughts turned toward home. He remembered that spring when he was given the responsibility of guarding the women and children while they planted and weeded the crops. Many had lost their lives to raiders from enemy tribes while caring for the new plants. He was there to protect the farmers until theplants were large enough to be left alone. Four thousand people - men, women and children - along with thousands of horses, mules, and half-wild dogs had joined together in a sea of life in search of the buffalo. Yellow Calf remembered how difficult the first weeks had been. The tribe had left the village with only a little corn to sustain them. He and the other hunters had kept the tribe alive by killing small mammals and birds, while the women had dug roots.If Tirawa, the Creator, did not favor the tribe, the hunt would not be successful and the Pawnee might even face starvation. But the time forthis fear was past. The hunt had been a success. Great packages, or parfleches, of dried meat and buffalo robes now were lashed to the inclined poles, the travois, that dragged behind the older ponies. The raiding parties had returned from the south, bringing many more ponies. Someday he, Yellow Calf, wouldride on raids and bring back many ponies.

oi 32 C3 132 er.

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But Yellow Calf did 9 t have any more time to think about the raiding parties. AsAzte.),9,nycame up over a rise, he caught sight of a small herd of b faftfazi;a9 jn a ravine just a hundred yards off.In a rush of exqt tnent, hel oed his grip on the strip of rawhide tied aroun`d\hiippny's lowerc."-vitzatacturged th animal to run. Yellow Calf could feel the body titN'N his pony floating under whisking him over the blurred grassas,,leafairlg ditches and dodging bushes. The horse's nostrils flared, strsiOng up deep breaths oi needed air, as it raced, eager forthe, chase. Yellow Calf singled out a large buffalo and swervedleff'over the.ravine as it broke from the herd. His ponyraced on, churning up cloud of dust. As he came alongside the buffalo, Yellow Calf, could see the muscles rippling along its shoulders and flanks. weighed four times as much as his pony. Huge hooves pounded ae beneath it. He could feel the beast's power and desperation, as he drew up toward the head, seeing the panic in the animal's eyes. There were two places he could aim for, the neck and the side. If he struck the neck well, the arrow would sever the jugular vein and the great beast would quickly bleed to death.If he struck the ribs the arrow might bounce off. Only if he were lucky would his arrow go between the wide ribs. Which shouldhis target be? He felt a strange mix of fear and boldness as he slipped an arrow into his bowstring. Suddenly the buffalo veered towards the right. Now only his left side was exposed. He released the arrow and it disappeared into the buffalo's rib cage. i pt

34 67 ,A Yellow Calf's knife worked quickly, slicing and sectioning the huge animal. The village might be home, he thought, but the tribe would not stay there long. As soon as the corn was braided and hung to dry or stored in great pits for the winter, they would again leave to follow the buffalo. And so the circle continues for that is the Pawnee Way. .. \Itioalo hunt

Iontiorpoc

Corn and buffalo, he thought: corn for comfort and home, buffalo for adventure and movement. Together, with the help of Tirawa, they would sustain the tribe. Under the heavens he would gladly play his own part. Yellow Calf knew that this was how it should be, and his heart was full.

("The Pawnee Circle," written by Brandt Morgan, adapted by Sherry Mathers) 68 69 35 THE GRAIN-OF-CORN BUNDLE (Pawnee legend, told by Pretty Crow, a young Skidi medicine man who it is believed obtained the story from his present wife, the widow of an old Skidi by the name of Wonderful-Sun, who was both priest and medicine man. The tale relates to the origin of one of the bundles.It was told to emphasize the importance of economy in corn, and also to instill a reverential feeling toward corn.) A man was roaming over the prairie. He came to a place where people had camped and there he heard a woman crying. The (y--/z.fy, man went to the place where the crying came from, but there was no one there, and he did not know what to think. When he went home he lay down, and in the night he had_a dream. He dreamed that he saw a woman. The woman spoke to him and said: "I stay where the crying came from and I was glad that you hunted me and tried to find me.I am going to help you find me, and also let you see me. As soon as the sun goes down and it becomes a JJ Jr,f J.i 1 little dark, I want you to go to the place where you heard the \ I I I crying. I will be there, and there you shall see me and I will tell '01 I I I' 14 ' you some things that you do not know." , When the man awoke, he thought of the woman he was to see that evening, and so he watched and looked over the country ' until the sun went down. He watched the women passing through the village, and as soon as the sun disappeared and it became a little dark he went to the place where he had heard the cry. As soon as he arrived at the place, instead of hearing the crying he saw a woman. The woman spoke to the man and said, "Look, look at me, for I am the one who was crying at this place." The man looked at the woman and he saw that she was a fine looking woman. She said again: "Young man, when the people passed over this place while hunting buffalo, they dropped me. I have been crying ever since, for you know that the people do not let a kerneWrop from an ear of corn." Then the woman said, t,u4 ' 36 "Look upon the ground where my feet rest." The man looked and there he picked up a kernel of corn. This kernel of corn was speckled. "Now," said the woman, "pick me up and always keep me with you. My spirit is of Mother Evening Star, who gives us the milk that is in the corn. The people eat of us and have life. The women give the same milk from their breast when they have children and their children grow up to be men and women. You must carry me wherever you go. Keep me in your quiver and my spirit will always be with you." The man took the kernel up and the woman disappeared. The man went home and kept the kernel close to him all the time. One day he went upon the warpath and tied the kernel to the quiver. When he had journeyed for many days, the woman appeared to him in a dream and said: "The enemy is close by you. You are about to reach their village." The next day the man went out and before sunset he came in sight of a village. He sat down to rest and wait for sunset. As night came on he went down towards the village. Before he reached the village, he came upon a spotted pony. He got upon its back and rounded up several other ponies and drove them to where the people were. When they saw him coming alone with his ponies, they were surprised. That night as he slept the corn-woman spoke to him and said: "Young man, take me. Spread some buffalo skins over me and cover me with a calf hide." The man did as he was told and the kernel of corn was put into a bundle and the bundle became a sacred bundle. The man told his mother to watch over the bundle and to care for it. One day he went to the gambling grounds, and while there the mother opened the bundle and saw the kernel of corn. The woman picked it up and began to pray to it, and promised to care for, and also asked that she might have many children. Then she wrapped the bundle up and laid it away. When the young man came home, he did not feel well and so he went to bed early.In his dream he saw the woman again, this woman said: "I am Corn Woman. Your mother saw me and asked many things. All the things that she asked of me will come true." 14,9 0, 73 37 The young man became a good warrior. He broughthome many ponies. He said, "In thetribe is a nice-looking girl whom I like." The Corn Woman spoke to him in a dream andsaid: "I do not want you to marry for two seasons.When you have received my spirit and understand me,then you shall marry. You must tell your mother to place me in a largehill of earth. When a stalk grows from the hill and you find corn uponthe stalk, do not eat it, but lay it away. Then the next spring tell yourmother to plant some more corn and the nextfall there will be a good crop and you will see how the corn hasmultiplied." The young man did as he was told. As the spring came the mother placedthe kernel in a big hill of earth. In the fall shegathered five ears of corn. These she laid away until the next spring; then she plantedmuch more corn.

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38 74 About that time the young man married. The young man and his wife had many children, and their children had children, and thus they multiplied as did the corn. The man said to his mother, "Mother, you must never drop a kernel upon the ground, nor into the fireplace, for the corn has life." The young man's first child was a girl. Corn Woman appeared to the man in a dream and said: "I shall name the girl.Call her 'Woman Carry the Leading Corn,' because her father carried Mother Corn upon his back when on the warpath." When Corn Woman disappeared she told the man to tell his people, when they were ready to plant corn, pray first to Mother Corn and then to Mother Earth. "When you have placed the corn in the earth, then stand to the West and pray to Mother Evening Star to send rain upon the earth so that the corn will grow. Pray also to Mother Moon, who helps give life to people, and she will listen to what people say. Never drop a kernel upon the ground, for Mother Corn will curse you and your life will be shortened." Corn Woman also told the young man that when the corn fields were high, all the people were to take their children into the fields and to pass their hands over the stalks and then over the children. Thus the children would grow and bad diseases would go away from them. Corn Woman also said: "When the tassels are out, then wdtch. There will be singing in the fields. Remember where the singing comes from. Remember that this is the sacred ear of corn. Take it from the stalk and take it to the old man, who will place it in the sacred bundle so that people will know that Mother Corn did sing to her people." The Pawnee worship Mother Corn, because she represents Mother Evening Star.

(Used wiTh permission. "The Grain-of-Corn Bundle," in THE PAWNEE MYTHOLOGY (PART l), by George A. Dorsey, Carnegie Institution of Washington publication 59, Washington, D.C., 1906) 79 SENECA LIFESTYLE The Seneca tribe belongs to thetheir daughters. When a young man /.1/1MINE=NINEM=1/11.Z.1 IroquoisConfederacy, apowerful married, he would have to leave the a sisterhood of tribes famous for theirlonghouse in which he grew up. He successfulpoliticalsystem. The would move into his wife's longhouse Senecas were also known for theirand their children would belong to her skills in warfare and their commitmentclan, not his. This system of relations is to protect the Confederacy and its calledmatrilinealdescent,which tribal lands. Their woodland surround-means the Seneca people are related ings included an almost unlimitedto each other through their mother's supply of firewood, rich soil, sparklingrelatives, rather than their father's. springs,clear streams,lakesand If you were a young Seneca woman rivers.Thevillageswereusuallyand you were noing to get married located between the forks of twowhere would you plan to live? What streams and protected from raiders byclan would your children belong to? high, sturdy fences. Would your husband's clan change? All Seneca livedinlonghouses The oldest woman of the clan was made of elm wood poles and elm barkthe . She was the head of shingles. They were rectangular inthe household and made the decisions shape, from 18-25 feet wide and as for the members of her clan. When she long as 150 feet , depending on thedied, the next oldest woman took her number of families living inside. As place. many as a dozen related families lived together in a single longhouse. All of Clan Mothers held much political these families belonged to the samepower and were often the "Faith- clan. Many tribes are divided intokeepers" of the longhouse society, . A clan is a social group thatsince the men were gone much of the works together and protects its mem-time hunting, trading, or fighting to bers from outsiders. Each clan takes itsprotect their lands. The old ones, or name from a plant or animal that is veryelders, in the tribe were also respected important to the clan's history. Paintedas wise and experienced people. The above the door of each longhouse waswomen were responsible for looking the crest of the clan it belonged to. Theafter the old, caring for the young and Seneca have 8 clans: the Wolf, thetending the crops. Bear, the Turtle, the Deer, the Hawk, Seneca women Clan flags (Tree represents the Confederacy) the Snipe, the Beaver and the Heron. Eachyearthe planted, weededand harvested Each clan is made up of severalthousands of bushels of corn, beans, sisters, their husbands and children, asand squash (which are always caned well as the husbands and children ofthe Three Sisters) as well as sunflower 80 43 81 seeds and other crops. They also Senecalifedepended upon thelowed up by non-lndian civilizatibn. gathered wild-nuts, berries, roots andsuccessful learning of many importantThe Senecz 3o liety continues to be maple syrup. What the Seneca did notskills and upon the special roles of allmatrilineal and based on the clan eat fresh they stored underground.the clan members. It was also depen-system. The culture- is still rich in its When the men returned home, theydent on the resources of the naturalheritage of music, dance, art, cooking, brought deer, elk, beaver, muskrat,environment. Farming year after year oral tradition and occupations. raccoonand other game. Then therewore out the land and nearby trees would be great feasts at the long-were used up for firewood. So atleast You can write to the Seneca houses, which might include venison every 20 years the villages were moved. Tribe by sending a letter to: stew with vegetables, hot corn dump-The old longhouses were left and new lings, hulled , boiled cornvillages were built on nearby hilltops Special Liason Representative bread, , mushrooms, ash bakedusually not far from a river or stream for the Seneca Nation apples, nuts and berries. There wouldbank. The rivers and streams were P.O. Box 500 be plenty for everyone. used for transportation and fishing and Seneca babies were born in theusually had good soil for farming Salamanca, New York 14779 privacy of pine-scented forests, where nearby. phone (716) 945-1790 they were washed in fresh spring water So the Seneca way of life continued or or snow, wrapped in furs, and carried to move along these rivers and streams Seneca Iroquois National back to the waiting long.house family. leaving a well used network of trails, Museum Because the father was gone so muchfields and village sites,many of which Allegheny Reservation of the time, the mother and otherexist today in and P.O. Box 442 women were the main sources ofeastern Ohio. wisdom and comfort for the young. Broad Street Children were given much love and Modern times have brought manySalamanca, New York 14779 discipline. They were taught not to changes to the Seneca people. But the phone (716) 945-1738 overeat and given regular cold baths Seneca culture has not been swal- and scrubbed with dried . When about eight years old, they began to learn the skills and duties they would need for their adult lives. Girlsaccompaniedtheirmothers, aunts and grandmothers to the fields. The boys wandered for days at a time in the woods, often with groups of friends, learning to hunt and live off berries, nuts and roots. When a boy killed his first deer without help from anyone, he could join the men's hunting parties. Seneca longhouse 44 82 83

""' Seneca--Cultivation so that they could be used from awas scraped into little mounds where and Preparation of Corn sittingposition. The clearing andthe corn seeds were planted. And in hoeing were done in parties and the every seventh mound theThreeSisters- women looked forward t-) this work. Itcorn, beans and squash,were planted Since the Seneca's environment waswas a happy time to talk with friends.as well. The fields were weeded as the mostly wooded, some of the forestsChildren helped, and the work couldcorn grew and otherfields were had to be cleared for farmland. Treesusually be finished in a few hours. The planted through the spring. Most of the werekilledbyaprocesscalled weeds, remaining shrubsand oldplanting was done during May. Corn girdling. Girdling involved removing acornstalks were removed and left toplantedinApril was harvestedin ringof bark and inner bark fromdry for a couple of days. Then theyAugust; corn plantedin May was around the trunk of the tree. Foodwere scraped into piles and burned. harvestedin September; and corn produced in the leaves could not get to plantedin June was harvestedin While the soil was being prepared, the roots and the roots died, slowlythe seed corn was soaked in warmOctober. killing the whole tree. The dead treeswater or in medicine. The medicine The cornfields sometimes stretched were left standinginplace, since includedthe juicesofpoisonousfor miles on both sides of a stream. without their leaves they would not They were not always owned by the cast much shade on the corn to beplants, which kept crows and other animals from eating all the seed after itclan but might be individually owned. If plantedlater. The underbrush waswas planted. A bird eating the seedan individual wanted to work in her burned and the smaller trees weresoaked in this medicine would flutterown field, she would have to do her pulled out of the ground. Eventually,dizzily across thefield and oftenshare of work in the tribal fields as well. the larger standing trees would rot andfrighten away the other birds. Theindividually owned field was fall over, leaving a totally cleared patch marked by a post with the symbol of for farming. Planting began inApril and the women chose a leader to direct orthe clan painted on it, along with the The women were primarily responsi- supervise the work. She inspected theindividual name sign. bleforland clearing though men individual fields or got reports on them. When the corn was about ten inches sometimes helped if they thought noThen she decided where to begin work. high, the work group would go into the one would see them,foritwas Her work group was made up of thefieid to hoe and weed. -1-;.e group considered embarrassirg for a Senecaowners of several fields, and theyleader would begin the work with an man to be seen working in the fields.worked together to plant and weed theequal number of workers on either side Men were supposed to hunt, bringfields of the clan. The women carriedof her and slightly behind her. At her back foodand always be ready tothe seed corn in special baskets whichsignal they would begin working and defend their people and tribal lands. they tied to their waists. They beganmoving down the field at the pace she In preparing the soil, the women planting at the corner of one field andset. The owner of the field provided a used hoes. The hoe's blade was madewhen they finished they went to thefeast at the end of the hoeing. But from either a large flat bone, a piece ofcorner of another field. Holes were dugbefore eating, the women went to the flat wood, a flattened antler or aabout a ywd apart, and four or fivenearest stream or pond to bathe. Their chipped stone. Some of the hoes hadseeds were drooped in about fourwork was accompanied by singing, long handles, while others were short,inches deep and then buried. The solilaugting and joking and all this was 45 84 ipmormi -" loom ,LeN p bilamQ/I 1/111 /1/1/4 " frkpi kootA

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101111111.116ilik- 11111 -7-4111I topped off with splashing in the waterhouse or in another protected building.used only with the stone mortar. to refresh them before the feast. Some of the corn, which had been Some of the corn was made into In the fall when the crop was ripe dried by the sun or a fire, was removedhominy, and a special basket was used men and women went to the fields tofrom the cob and buried in baskets orto remove the hulls or outer coverings gather the ears of corn. They strapped barklined barrels with holes poked inof the corn 'kernels that- had been large harvest baskets to their heads ortheir sides. More corn was harvestedcooked in ash and water. Another chests andcarriedthe baskets on theirthan could be eaten and this wasbasket with a tightly woven base was backs. They skillfully tossed the ears ofstored to be used for trading or forused to sift the cracked corn. The corn over their shoulders and the cornemergencies. The storage of corn wasbottoms of these sifting baskets were landed in the baskets. The harvestersvery important. In addition to barrelslike sieves and only pieces of corn a and baskets, special underground pits moved together through the fields of certainsizeor smaller couldfall tall corn stalks until their baskets werewere dug and then lined with bark andthrough the holes. The larger pieces nearly full. Then corn was dumped intograss. These pits were also filled withwere put back into the mortar to be piles and carried to the longhouse.corn, and watertight roofing made ofrepounded and resifted until all were Sometimes whole cornstalks werebark was put over them. Then thesmall enough to be used. pulled up by their roots and carriedroofing was buried with soil. back and piled crosswise in layers for The Seneca cracked or ground future husking. much of their corn for use in soups,Other Seneca uses for corn hominy, and bread. This The husking was another gatheringwork was done with different types of time,and it was sometimes held undermortars (hardbowls), and pestles In addition to food uses, the corn moonlight around an outdoor fire. The(pounding implements). Woodenplant was useful to the Seneca in many husked ears were arranged formortars were made from log sectionsother ways. They hollowed out corn roasting or placed in a corncrib, awhich were carved down to aboutstalks for medicine containers and wooden storage cage. Many of thetwenty-two inches high and twentysealed them with removable plugs. husks were left attached to the ears butinches wide. A hollow was carved to aThese tubes were from 2 to 8 inches simply bent backwards, so that they depthof about twelve inches.Inlong. Boiling green corn stalks gave could be braided later. These ears were contrast, stone mortars were flat andthem syrup and the central column or leaned in rows against a wall or logoften small enough to be carried in apith of the corn stalk gave them a metal with the husks on the floor or ground. basket.For use with the woodenpolish. A lotion kir treating burns was Husking pins were used to make themortar, a pestle was made from hardmade from the stalk and corn roots, job of husking easier. They werewl-maple wood, and it was usually aboutand sections of the dried stalks were shaped pins made of bone or antler 48 inches tall. It is shaped the same atused for fishline floats. Counting with a finger strap, and wereused to both ends so that either may be usedstraws were made from tassel stems tear away the husk. for pounding. The two ends are largerand used for keeping score in some The Seneca often braided the corn and therefore heavier than the morechildren's games. husks together with the earsstillslender middle section and help add The Seneca wrapped certain ioods attached. Then they hung these braidspower to the pounding stroke. Thein corn husks and even braided the on poles and cross beams in the long- stone pestle was a flattened stone andhusks into fine ropes. They sNved the , 47 SS S;) PLANTING CORN WITH SWAYING FLOWER husks into masks, shredded and used them to stuff pillows and mattresses and even used them for making husk Swaying Flower used her antler hoe to turn and stir the rich, dolls.Singlehuskswerefolded black soil. She knelt down and kneaded the earth between her together and used as small torches or fingers, remembering how the Seneca elders had said it would be torn for kindling. Husks were woven to make such things as mats, baby time to plant the corn when the juneberry tree is in blossom. hammocks, moccasins,sandals, Today it was time. Swaying Flower reached into the little basket bottles for storing salt and ash, trays tied around her waist by a strip of cloth and pulled out a handful and baskets. of corn kernels. This corn seed had soaked for 3 days in strong Even corn silk was useful. With some medicine to keep away the crows. When grown it would make creativity and skill it became the hair good soup, bread and . "You will grow well in this ground, on corn husk dolls. Dried silk was my sister," she thought. sometimes powdered and then added to certain medicines. Corncobs were Bending down to make a hole in the soil with her hoe, Swaying used for scrubbing, for stoppers in Flower dropped in 4 kernels of corn. She made sure the seeds husk salt bottles and gourd rattles, for did not touch each other and then she gathered the earth into a pipe bowls, and for combs to clean small mound over them. Soon this corn would sprout, she pumpkin and squash seeds. They thought, and before long it would be growing straight and tall, made good back scratchers and were with long, fat cobs and silvery tassels. There are many kinds of burned to smoke meat and hides. Even corn, but the sacred white corn is the most important. Next she corn kernels had interesting uses apart from food. They were used as beads took out several and squash seeds and planted them also. and decorations and were traded for She imagined what this mound would look like in two months oil. They were also put into gourds to with the beans winding their tendrils up the corn stalks and the make rattles. large leaves of the squash shading out the weeds below. Corn, There were many other uses of corn beans and squash -the Three Sisters- would sustain the tribe for too numerous to mention. Perhaps it is the coming year. most important to realize that corn was part of nearly every aspect of the As she bent over again, the seed basket around her waist Seneca lifestyle. twisted. She straightened the basket and looked around her. The following is a short story written The fields beyond the longhouses were filled with women - about a Seneca teenage girlliving women digging, hoeing, preparing the ground, planting just like before European contact. herself. They would plant other vegetables besides the Three Sisters, crops like cucumbers, pumpkins, tomatoes and melons. Many of the women and girls were singing songs and chatting as they worked. They all followed the exampie of the clan mother - Swaying Flower's grandmother. 48 90

tp,S, Swaying Flower was in her twelfth year. She had been planting and harvesting the crops now for as long as she could remember. Every year she had smelled the smoke from burning bushes being cleared by the men. Every year she had eagerly followed her mother's example, glad to be invited to participate in these joyful planting sessions, glad to be growing up a woman among the great Nodowa'ge:ono--the "People of the Hill." The Seneca woman was powerful, this Swaying Flower knew. Even her own power would be passed on to the rest of the tribe through the corn. Eventually the kernels she planted would nourish all the tribal members as they gathered around the big containers of hulled corn soup and ladled the steaming liquid into their elm bark bowls. She would pound the corn into meal with the huge wooden mortar and pestle. She would sift it through fine sieve baskets into bark trays and mix it into corn bread, puddings and parched cornmeal for the others, sometimes mixing it with berries, nuts and sunflower oil. She would pack the cornmeal into bearskin bags with maple sugar to give energy and power to the hunters and warriors. And that power would come back to the tribe again,multiplied in the form of deer, bear, and fish. The power of the corn would also be stored in bins and baskets in corners of the longhouse and in pits dug in the earthen floors, where it wolild be charred and packed in husks to keep for months. In planting these seeds, Swaying Flower knew she was assuring the continuation of the People of the Hill. Even at twelve, Swaying Flower knew that women and corn were one in many ways. Bothsustained the tribe, both cared for the young. Several years ago, just days after Swaying Flower's mother had returned from the wooas with a new baby brother, she had cut away the dried umbilical cord and soothed the sting with a soft compress of white corn powder. Her little brother was fond of cornmeal cakes with maple syrup, and often her mother would laugh and warn him that eating too many would bring on 49 93 the boogeyman Longnose. Now at five years, her brother was already practicing to become a hunter and fighting other boys with war clubs made of corn stalks presented to them by their mothers. Every mother did these things, and perhaps someday she would, too. Perhaps one day, Swaying Flowerthought, she would go to the longhouse of the man hermother chose for her and offer him a loaf of corn bread. Perhapshe would then come to her longhouse and return the gift, giving abead necklace as a token of his affection. There might even come aday when Swaying Flower would scrub her own childrenwith dried corn cobs when they got covered with dust and sweatand bear grease. Maybe she would put rings on their fingers to ward off nosebleeds, and feed them apurifying lye of corn ashes to rid them of worms. Yes, her work was difficult, but a woman was rewardedfor her contributions to the tribe. The women in the Seneca tribe owned nearly everything: the longhouses, the tools, the very cornfields themselves.It was Faith Keepers, many who were women, who made the decisions. They arranged marriages,settled arguments and decided when the tribe should go to war.Swaying Flower's grandmother as a Faithkeeper had such power that shehelped choose and dismiss the leaders of the SenecaTribe. As she planted, Swaying Flower thought ofbecoming a woman and of the many other ways the tribe depended on womenand on corn. SwayingFlower remembered her own girlhoodhow she had played with corn husk dolls whoseflowing hair was made from the cob silk. Now she often made suchdolls for the younger children. She also wove cornhusk mats and latticeworks to separate the family compartments in her grandmother's longhouse. Corn even brought restful sleep tothe tribe, for many people lay down each night on mattressesand pillows of corn husks. All this and more, thoughtSwaying Flower, would come from the kernels she was planting. 50 U 4 Swaying Flower wiped her hands on her deerskin skirt and stepped in soft-soled moccasins to the next planting spot. She sang a song of thanksgiving to the Three Sisters and turned the new soil with her hoe.It would not be long before she and the other women would come back to hoe again. Next time it would be to pick weeds around the new green corn shoots, bean sprouts and young squash plants poking from the earth. Soon she would be able to look out from the village and see corn fields. They would stretch far beyond the river.Eventually, they would grow so tall she would have to be lifted on to someone's shoulders to see over the corn tassels. Then would come the time for harvest, when the women and men would return to the fields with large baskets on their backs, . to take the Three Sisters home with them. She thought of the burden strap of slippery elm bark cord that would be pressing across her chest or forehead when the basket was full.It would be heavy as she trod back to the longhouse with the Sisters. Then Swaying Flower, with her mother and the other women of the tribe, would braid the corn husks together and hang the ears of corn to dry inside the longhouse. Other ears would be shelled and buried in baskets or bark-lined pits, or stored in elevated cribs. Harvest would be an important time with much work -so much that the whole village helped. Swaying Flower often thought about what it was to be a woman among the Seneca.It was an important role. The elders said that a woman's childbearing powers passed to the corn and made it produce young of its own. They also said that the women and the Three Sisters were as one--the life-sustainers of the tribe.

97 96 4,) 51 In many ways, corn was the center of life.It would be expressed in the ongoing spirit of the tribe.It would flow through their thanksgiving ceremonies: the , the Harvest Festival, the Midwinter Ceremony marking the beginning of the Seneca new year and, finally,the Corn Planting Festival, when the juneberry tree was in blossom. At these times the entire tribe would gather to give thanks to the whole family of spirit forces. Ears of sacred white corn would be carried by the women as they sang and danced in joy and thanksgiving to the Creator. Suddenly Swaying Flower was lifted out of her daydreaming by the excited voices of the other girls. Her grandmother had rolled a deer hide ball filled with corn husks onto the field. The girls were kicking at it, trying to keep it away from each other. This was one of Swaying Rower's favorite games, and she raced to join them for this welcome break in the planting.

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52 t .9 9 STORY OF THE CORN HUSK DOLL This legend is told by Mrs. Snow, a talented Senecacraftswoman. Many, many years ago, the corn, one of the Three Sisters, wanted to make something dif- ferent. She made the moccasin and the salt boxes, the mats, and the face. She wanted to do some- thing different so the Great Spirit gave her permission.So she made the little people out of corn husk and they were to roam the earth so that they would bring brotherhood and contentment to the Iroquois tribe. But she made Qne that was very, verybeautiful. This beautiful corn person, you might callher, went into the woods and saw herself in a pool. She saw how beautiful she was and she became very vain and naughty. That began to make the people very unhappy and so the Great Spirit decided that wasn't what she was to do. She didn't pay attentionio hiswarning, sowith the Senecas or the birds or the last time the messenger camethe animals. She'd roam the earth and told her that she was going toforever, looking for something to have her punishment. Her pun-do to gain her face back again. So ishment would be that she'd havethat's why we don't put any faces no face, she would not converseon the husk dolls. 53 WHY CORN HUSK DOLLS and this time he yelled and woke The young men took her to the the rest of the men. All the young elders of the Longhouse. The HAVE NO FACES men saw her and ran after her,oldest man held the doll in his but she ran off before they could hands and he shook it back and It is said that in the old days thereach her. forth. As he did this, he said, unmarried Seneca men lived in a They set a trap for her for the"Someone of our people here on separate Longhouse. One of thenext few nights. Each young man Earth has put this face on this strict rules of their life was not totook turns pretending to sleep doll. This is not to be! Our Creator have any women insidetheand keeping watch for the young is the only one who can put a face Longhouse. woman. Finally, she came and on these dolls!" Well,ithappened that onethe young man shouted and all Thisis why the Corn Husk dolls night a young man awoke to seethe other men blocked all the have no faces. what appeared to be a youngexits. They rushed toward the (The Seneca cornhusk stories womanwalkingthroughtheyoung woman. She struggled and related information are used Longhouse. He told everyone thewith them until dawn. As the light by permission from Keeper Of next day, but no one believedof day increased, she became The Western Door,Teacher's him. smaller and weaker, until finally, Manual. Seneca Iroquois Nation- A few nights later, the sameshe became a corn husk doll with al Museum, Salamanca, New young man saw the woman againa face. York, 1980.) 54 103 102 va (11 411411iiiii!lii, " p yis whosiziN, .9yeeI

I/ Ceremonies

104 CEREMONIES 11101M11111.111. The Pawnee, Seneca, Hopi and many other tribes have ceremoniesin thankfulness and honor of corn and other food.

A SENECA CORN THANKSGIVING

Gwa! Gwa! Gwa! Now again the smoke rises And again we offer prayers You said that food should be placed beside us Now the time has come! An it should be ours in exchange for our labor. Hear us, Lord of the Sky! You thought that ours should be a world We are here to speak the truth, where green grass of many kinds should grow for you do not hear lies, You said that some should be medicines We are your children, Lord of the Sky. And that one should be Ona'o Now begins the Gayant' gogwus the sacred food, our sister corn This sacred fire and sacred tobacco You gave to her two clinging sisters And through this smoke beautiful Oa'geka, our sister beans We offer our prayers and bountiful Nyo'sowane, our sister squash We are your children, Lord of the Sky. The three sacred sisters; they who sustain us. Now, in the beginning of all things This is what you thought, Lord of the Sky. You provided that we inherit your creation Thus did you think to provide for us You said:I shall make the earth And you ordered that when the warm season comes, on which the peopleshall live That we should see the return of life And they shall look to the earth as their mother And remember you, and be thankful, And they shall say "It is she who supportsus." and gather here by the sacred fire. You said that we should always be thankful So now again the smoke arises For our earth and fOr each other We the people offer our prayers So it is that we are gathered here We speak to you through the rising smoke We are your children, Lord of the Sky. We are thankful, Lord of the Sky.

(Liberally translated) Chuck Larsen, Seneca 10"6 57

105 Hie previoii 7nuMberedpage in the original document tva blank I Many of these ceremonies are centered around songs, dances, chants, and prayers to the Creator asking for rain and abundant crops. Most of these ceremonies are very complex and involved and some are Acoma Pueblo chant secret. If you wish to know more about the ones that have been written about There in the west there are other books you can read. is the home of the raingods, You can learn about Seneca There in the west ceremonies and lifestyles by reading is their water pool, Parker On the Iroquois, by William In the middle of the water pool Fenton, Syracuse University Press, is the spruce tree New York, 1968. Arthur C. Parker was a Seneca anthropologist and he also that they use as a ladder, Up from the water the vaingods wrote several books-on the Iroquois draw the crops w hich give us life, people. Gene Weltfish writes about East from there, on ttm, place Pawnee ceremonies and ways of living where we dance they lay the crops, in her book, The Lost Universe, Basic Then up from that plar..:e the people Books Inc., New York, 1965. Many receive crops ard life. Hopi people prefer not to share infor- mation about their ceremonies with those who do not share their language and culture and who may not under- stand the true meaning and sacredness of these ceremonies. We Sacred corn in the forms of ears, kernels, meal, flour and respect their wishes and suggest you pollen are often used in many special ceremonies. look at a beautifully done book of poems and photography inspiredby From the Zuni people the Navajo and Pueblo Indians of the Southwest, Mother EarthFather Sky, They shall dance for the increaie by Marcia Keegan, Grossman Publish- and strength of the corn-seed, ers, New York, 1974. of each grain, making many, Each grain that ye nourish with new soil and water.

1OS 58 107 CONCLUSION Tosatisfythese requirements, IIIMMIIIMMIL Indians assisted the corn plants. They It's hard to imagine Seneca, Pawnee controlledor changed the places and Hopi cultures without corn. Thewhere their corn grew so that these survival of these people's unique life-environments would be improved and styles and the survival of their corntheir crops would be more successful. were intertwined. They depended on For example, the tribes cleared the corn for food and their corn dependedland to allow more sun to reach the on them. The corn could grow only if itcorn. They removed other plants which were planted. Through time and inmight compete for soil nutrients and many environments, humans and cornwater. What other ways did these tribes have been constant companions. change or control parts of the environ- What made corn so useful anument to favor the growth of corn? important to these people? And what Just as corn adapted or changed was it about these people and the:.through human selection, tools and cultures that allowed them to discove,utensilswereadaptedtofitthe and develop the highest potentials ofqualities of corn. One example is the corn to fit their lifestyles? The answershusking pin which was created to help lie in the combined qualities of cornit. the corn harvest. This pin was used and human cultures, and their abilitiesto ',ear away the husk covering the ears to change through the centuries. of corn. Dried corn can be stored for a Natural variation in corn has enabledlong time, but it is very hard when it is it to adapt to many different environ-dried. So different types of mortars and ments. For example, Hopi cornis pestles were developed to break up the different from Seneca corn. One typecorn into more usable forms. Digging of Seneca corn grows in fertile lands,sticks,plantingandharvesting cleared of trees, next to streams andbaskets, storage structures and rivers. It is tall, often over 6 feet high,recipes are more examples of things with long ears of white corn. Hopi corn,that were partially determined by the often grows only 3-4 feet tall with shortcharacteristics of the corn. blue ears of corn, grows in desert lands The storage of corn and other foods where there is not much water. Indianmade it possible for people to live in farmers selected seed ears from plantsenvironments which were not suitable that did well in their areas. So cornfor growing crops all year around. With changed andadaptedtt.variousstored corn it was possible to insure environments.Regardlessofhowthat some food would be available varied the types of corn were, they allduring the non-growing season and for shared the basic requirements for sun,emergencies so that the whole tribe water, and soil nutrients. would not starve if fire, war, floods or I 59 109 .;,%) .V- droughts disturbed the normalforested land. Game was abundant andfamily and tribal Unity which is as rhythms of life. Since corn could be much meat was eaten as well as fish.important to survival as corn. Work and grown in such large quantities, driedThe soil was rich and there was plentyplay were not necessarily separate, but and stored, more permanent settle-of river water and rainfall. The cropswere balanced, so that both physical ments became possible.Itwasn'tgrew well, especially corn. The Senecaand cultural survival wera favored. And necessary to always be on the movestayed in their villages for many yearsindeed, these tribes survive today and hunting pnd gathering. Yet, it was stilluntil the firewood and game becamewith them a rich heritage of culture possible to hunt and gather as neededscarce and the fields wore out. Thenitwhich includescorn;stillitisa or .desired. The three tribes we havewas time to move on-- up ordown thecompanion and giver of life. studied showed considerableriver and establish new longhouse The story of corn is also the story of differences in the amount of hunting,villages. people. The corn we have today came gathering, and moving they did. By understanding the role of corn infrom centuries of interaction between When comparing the mobility of thethese three Native cultures, we haveNative and corn. This 3 tribes, the Hopi are the least mobile.gained some insights into the lives ofhistorical relationship between people That is, their villages are the mostthese Native Americans before theand corn should remind us of our own permanent. Their pueblos are made ofintroduction of modern technology.connection to nature. Perhaps that connection was more easily seen and stone, averyenduringbuildingIndian agricultural accomplishments matei Jul. Some of today's Hopi live inand technology were impressive longunderstood in the tradition of the the same pueblo villages their ant-as-before the introduction of these newSeneca, Pawnee and Hopi. But it is no tors did thousands of years ago.Gamemethods. The perceptual and observa-less real for us today. The laws of is scarce in Hopiland because there istional skills necessary to understandnature apply to the corn plant and to all little water and forage for animals. Thiscross-pollination were necessary tomembers of all cultures, past and makes the Hopi extremely dependentmaintain pure corn strains and topresent. on their corn and other crops. develop new varieties .of .corn. The Pawnee are the most mobile of All of these cultures had to perceive the three tribes. They had permanentpatterns and laws in nature and to work villages which they returned to atwith them. Many of their day to day planting and harvest time. But most ofdecisions were based upon an the year they traveled in searchof.understanding of the natural world. buffalo and other game. Corn was veryWhat natural signs did the Seneca and important to the Pawnee because itPawnee use to tell when to plant or was a dependable source offood. It en-harvest? Why might these signs work abled them to survive times of harshbetter than dates marked in advance weather and poor hunting. But theon a calendar? N buffalo was their mainstay. Much of the work associated with The Seneca fall in the middle of thegrowing and preparing corn was done line on all three elements. They builtin the spirit of social interaction and theirvillages along theriversinfriendliness. This helped to preserve 111 110 IIIMMOIMME111111111111 RECIPES FROM THE PAUL: "Anciently and traditionally, wham used the ground salt,their own important to the Pueblos is the Indian salt from the salt lakes, and SENECA, PAWNEE AND sacredness of the food which they they used to grind it. And a lot of HOPI TRIBES eat. So the food must be carefully times they would just take a pinch prepared and washed, and a lot of and put it in.Preparing food is care goes into the making. Because like a craft, like painting a picture, We've learned quite a bit about how the of the sacredness of the food itself, or making a pot. And corn is very Seneca, Pawnee and Hopi tribes raise and cooking is just like handling any sacredfood,becauseinthe prepare corn. In this section we'll find craft. If you're making a kachina legends, when the corn finally traditional recipes, some that use unusual doll, or any kind of thing like this-- comes up, the corn becomes a man. ingredients or cooking methods, as well as moccasin making, or pottery--you Corn comes from the earth---it's a authentic recipes you can easily fix in your never measure anything. An in the thing that's been given to us by the own kitchen. same way, you just have a certain Great Spirit. So the corn is used in Before you try the recipes, there are a few kind of feel that you get even for sacred ceremonies and is universal things we should understand about Indian food. And when you prepare it, you throughout the whole Indian ways of cooking. just put in as much as you feel is Nation." 1. Many Indian people prepare dishes right. And I know my grandmother (From Pueblo and Navajo Cookery using a pinch of this and a palm full of that. used to say,'If you're doing the byMarciaKeegan. Copyright They consider cooking an art that cannot right things, if you have that spark ©1977 by Marcia Keegan. Reprinted be restricted by measuring cups. A few of of faith in you,'---and when I'm by permissionof Morgan and the recipes you will see here may have little speaking of faith, I'm speaking of Morgan, publishers, Dobbs Ferry, information about exact measurements. everything that surrounds the life of New York.) The amounts of ingredientswillvary the person---'...because of that, you depending on how many people are eating can never make a mistake.' And 2. Most of the , including and what is on hand in the kitchen. To give then you put in lust so much off thethe Pawnee tribe, traditionally cook with us an idea of the way traditional Indian palm of your hand, and that'svery little spices--a little salt and pepper people feel about their food, let's read the enough. That's right. And you don'tperhaps andoccasionally some wild following dialogue from Pueblo and Navajo need another kind of measure-onions. But most of their foods are the Cookery, by Marcia Keegan. This ment." flavors of corn, squash, beans, and meat. conversation is between Agnes Dill ofAGNES: "It depends on how much you're Isletta Pueblo, Indian woman leader, and making, how much you're cooking. 3. As you've learned, corn has to be processed in some way to preserve it.It Paul Enciso, Taos Pueblo& Apache, If you're cooking for a small family, artist and craftsman. then you say, well, this is aboutmay be roasted,dried,or made into right. You use a lot more, and youhominy. Then it can be ground into flour or just measure in your hand to seeused in recipes many months after it has how much---say if you're making abeen picked. We'll learn how we can grind big potful of soup, maybe twoflour, roast corn, and make hominy. gallons or three gallons. And you put a big pinch of salt in the palm of your hand---the Indians always 114 113 63 !he previoiis tiilpier0. pagein ihe or,igipaldoenmentwasblAnk 4. Some of the recipes will use uniqueCORN PREPARATION ingredients like blue corn flour or meal, dried corn and special cooking ashes made METHODS from wood. ammerm "Blue Cornmealthe pulverized kernels of a variety of corn that is blue in color.MAKING BLUE CORN FLOUR DRIED CORN Commercially ground white or yellow ('o' goenh 'saah') by Miriam Lee cornmeal can be substituted, but there will HOPI be a change in color and flavor, and theThis will work with other kinds of dried SENECA authenticity of the original will certainly becorn too. challenged. Commercially ground Shell dried blue corn. 12 ears white corn in milky stage cornmeal should be further pulverized in aWash corn until the water runs clear. Scrape corn with sharp knife three times. blender or food mill when corn flour or Coarsely grind corn in a hand-powered First scrape corn just to break off the finely ground cornmeal is called for." corn mill. kernels. Second scrape remainder of corn Put ground corn in a shallow pan and bake of kernels off "Culinary Ashesthe charred remains of at 350° F until the corn puffs and halfway.Third scraperest certain plants. Hopis prefer to use the four- smells like popcornabout twenty the cob. Then use potato masher and mash winged, saitbush (chamisa) because of its minutes. all kernels until milk comes out. Take loaf ability to color foods blue, a color that is Remove corn from pan and cool. pan which is about 1 1/2" deep, greaseand religiously significant. Culinary ashes can Grind puffed corn on grinding stones or input in all corn that has been mashed and be omitted from a recipe without noticeable a food mill until it is as fine asflour. bake in oven until all kernels are golden change in taste but with a loss in mineral Store cornmeal in a covered container in brown. Use low heat and bake approxi- content. An equivalent amount of water a cool place. mately 45 minutes. When kernels are should be substituted for the ash water that brown, let cool for about 15 minutes; then Blue corn flour is available commercially as is omitted." harinella, but this product is a mixture ofcut up and store. blue and white so it doesn't have (Quotes from JuanitaTiger Kavena's as strong a flavor and color asthe pure blue Hopi Cookery. Copyright © 1980, used bycornmeal. (HC) permission of the University of Arizona Press.) ROASTED SENECA CORN Seneca cooks roast corn outside over hot coals. To do this they remove the tough outer husk and silk from the ears theywill roast. Then they tie the open end of the ear and dip them in cold water. The ears are then placed over coals. to cook.ltis important to turn the ears several times while roasting. These ears cook from the hot coals heat and they are also steamedby 64 the water they were dipped in. HOMINY HOPI HOMINY RECIPES USING Hominy is corn kernels that have been SPECIALIZED processed in a special way to remove the 2 cups shelled, dried, white orspeckled hulls or skins that surround each kernel cf corn INGREDIENTS corn. The corn is cooked in a solution of 10 cups water OR COOKING METHODS wood ash and water. This makes the 1 cup chemise or other cooking ash kernels expand and burst their hulls. Next the corn is washed thoroughly several Put corn and water in an enamel saucepan, cover, and bring to a boil. HOPI FINGER BREAD times to remove the hulls and ash. Finally When water boils, stir in the cooking ash. the corn is spread out to completely dry. (Serves six) (Huzusuki) The following recipes are examples of Hopi (The corn will turn yellow-orange.) 1 3/4 cups blue cornmeal, ground Cover and simmer corn until hulls become and Pawnee methods of making hominy. A medium fine loose and corn turns white again. Stir2 cups water similar method is used by the Seneca when occasionally and add water as needed. making corn bread and hulled corn soup. Drain corn in a colander and rinse underBring water to es boil, then reduce heat to III .1 I MI II I cold running water, removing hulls withlow. Gradually add cornmeal to boiling your fingers. water, stirring constantly. Stir untilall The hominy can be dried or pressurecornmeal is mixed in. (This makes a very PAWNEE HOMINY canned for use at a later date, or can bestiff dough.) Spoon bread out onto a plate patteddry and frozeninsuitableand serve. 1 quart of sifted wood ashes containers. Finger bread, as the name implies, is eaten 2 gallons of water For more rapid processing of the hominy,with the fingers. Each person breaks off a dried corn kernels (unhulled) larger amounts of ashes can be used.piece, using the thumb and first finger to Mix wood ashes and watertogether Regardless of amount of ashes, however,hold it,and butters it(or not)before eating. thoroughly. Add corn kernels. Boil for 1 the hominy must be processed in anFinger Bread is served often, especially hour and 15 minutes. Take out immediately enamel pot, as the ashes react with metalwith roasted meats and stews, and leftover and wash thoroughly in several waters to utensils.(HC) bread is sliced and served for breakfast the remove hulls. Spread out to dry. (FRF) next morning. Older Hopi women stirred the thick dough with a stirring stick, but a cooking fork dissolves the lumps more quickly. Mrs. Remalda Lomayeatewa Second Mesa, Arizona (HC)

11565 CORN BREAD SOMEVIKI (Serves Eight) (go-gal-denh-doenh') about 2" thick, dipping hands in cold water by Hazel D. John (Seneca) as often as necessary tokeep hands from5 rounded tablespoons chemise or sticking to the dough. other cooking ash 3 quarts white corn , 1 1/2 culie boiling water Place wheel on wooden paddle and put into 1* pinto or kidney beans 1 cup finely ground blue cornmeal 3 pints sifted ashes (preferably poplar) boiling water and cook approximately 50 minutes. Check every few minutes and3/4 cup granulated sugar Cooking utensils needed: separate wheels (which are standing) so4 cuos boiling water cast iron kettle (5 quart) they won't stick. Wheels are done whenAlso: aluminum kettle (5 quart) they float and the water in which wheels30 corn husks that have been soaked in very hot water for ten to fifteen minutes wooden paddle were boiled in can be drunk. corn washing basket Mix ashes with 1 1/2 cups of boiling water sifter for ashes and set aside. sifter for flour HOPI HUSH PUPPIES Measure cornmeal and sugar into a bowl. dipper Add 4 cups of boiling water to dry ingred- saucepan (2 quart capacity) (Serves Six) ients; stirring constantly. dishpans (2) 2 cups blue cornmeal Pour a cup or more of ash water through 1 teaspoon salt a strainer into dough, until dough is Fill cast iron kettle 3/4 full of water and put distinctly blue in color. on to boil. When waterboils, put in corn and2 teaspoons baking powder 2 beaten eggs Put 2 heaping tablespoons of dough on sifted ashes. Stir with paddle until well each corn husk and fold husks around mixed. Boil for 10-15 minutes. 1 1/4 cups milk 1 small onion, chopped fine dough, sides first and then ends. Clean beans and put on to simmer inshortening Secure with strings made from corn saucepan for approximately 1 hour. husks. Measure cornmeal, salt, and baking if Drop husk-wrapped dough into a large Test corn by putting in cold water and see .powder into a mixing bowl. pot of boiling water. Cover and simmer outer hull comes off. If it does, drain cornStir milk into beaten eggs and gradually for twenty to twenty-five minutes, into sifter basket and rinse in tepid water add to cornmeal mixture. and drain. until clear. Use towel to absorb waterinAdd chopped onions to cornmeal andmix corn. Grind cornin food chopper, finest well. Someviki is a sweet that is grind, sift 2 or 3 times. Drop by teaspoonfuls into 1 1/2 inches ofserved hot, usually with beans or stew. The husksarecarefullyunwrapped from Fill aluminum kettle 3/4 full, put on toboil. very hot shortening. around the bread and discarded. Most Fry hush puppies until golden brown, Drain beans when cooked, rinse twice. turning to brown all sides. people eat several pieces with a meal. Pour into sifted corn flour. Mix with the Hush puppies are served with stews or Mrs. Olive Dennis paddle. Add boiling water until well mixed Oraibi, Arizona (HC) (approximately 4 dippers full). Too muchbeans instead of bread. Although madeof water it will get mushy, too little watercorn, they are corn in adifferent form and dough will get hard. Fill dish pan withcoldadd variety to meals. Yellow cornmeal can water. Hands should be clean,dip hands inbe substituted for blue, but does nothave cold water; then .pat into a smoothwheelas delicate a flavor. (HC) ith 1.0 .1.21r PUDDINGS SWEET CORN OPP (Pikami)HOPI (from Helena Hood, Pawnee) (Serves Fifty) A smaller amount of pudding can be made Roast blue corn L.- stove top or in pit,2 cups ground sprouted wheat with 4 cups cornmeal, 1/4 cup ground remove kernels and dry thoroughly 30 cups finely ground white or yellow sprouted wheat, 2 cups boiling water, and cornmeal 1/2 cup sugar, but itis prepared and . grind corn until fine 16 cups boiling water cooked in the same manner. Ingredients: 4 cups (approximately) sugar or honey, 4 cups boiling water Stirring sticks are made from greasewood. if desired Some are single sticks the size of'a broom 1 1/2 cups blue corn meal (finely ground) handle and others are made of four slender Sprout 6 cups of wheat until the shoots aresticks (about 3/8 of an inch in diameter) 3/4 cup nuts (preferably black walnuts 1 to 1 1/2 inches tall. but pecans will do) - grind the nuts tied together. Spread the sprouted wheat out to dry and 1/2 cup sugar grind it fine. This should yield approxi- Mrs. Phyllis Adams mately 2 cups of ground sprouted wheat. Polacca, Arizona Mix blue corn meal into boiling water. Use a (HC) wire whip or wisk to stir until most of the(Extra wheat can be stored in a jar for later use.) lumps have dissolved. Mix 2 cups of ground sprouted wheat with Add sugar and continue stirring so the30 cups of cornmeal. sugar will dissolve. Add approximately 16 cups of boiling water Add ground nuts and mix well. to make a heavy batter, and stir with a stirring stick until smooth. Cook 30 minutes. Add sugar to taste and mix well. innimmoRmimmoommlmml111111111PmommOMM This recipe will make 101/2 cup servings ofLine a 10-quart container with dried corn delicious, nutritious Opp.(FRF) husks. SPOONS FROM CORN HUSKS Fill the container with pudding mixture. Some early Hopi families had spoons Cover pudding with wet corn husks andmade from gourds, but many did not. On aluminum foil, then put the lid on thedance and feast days, when there were not container. enough spoons for all the visitors, the .n Lower pudding into preheated pudding pitingenious Hopi would take the moist corn and cover with pit cover. Seal the pit withhusks from the someviki, tie knots in the wet mud. tips, and make useable spoons. The corn Bake eight to ten hours or overnight in the husks need to be soft and pliable in order to pit of hot coals. be twisted and tied in a knot, and, since Early the next morning, open the pitboiled someviki is usually served with the carefully and stir the pudding. stews and beans on feast days, the corn- Dip pudding out and serve warm with stewhusk wrappings were ideal.(HC) for breakfast. MEMIIMMIIIMPIIM

122 67

121 ..t.5 tt:It;.t 0, HULLED CORN SOUP by William Bennett (Seneca) 4 qts. dry corn kernels 1 # dry red kidney beans 3 # salt pork 1 qt. hardwood ashes Dip a dipper into water and then into thePut enough water in an old*,kettle to cover SWEET pudding, and carefully pour the puddingthe corn. Bring to a boil; add corn and (Modern Version) HOPI into the bottom of the container. Continueashes. Cook about 20 minutes, stirring 5 pounds whole wheat flour to dip the dipper into water before dippingfrequently. This loosens the hulls or shells into the pudding, to help pudding slip offof the corn. 5 pounds white corn flour the dipper more easily. 5 pounds granulated sugar When all the pudding has been put in theWhen the hulls slip off the kernels by 10 to 14 cups boiling water container, cover it with wet corn husks,working between the fingers, drain the In a large pan (we keep a tub just for thisaluminum foil, and a lid. water and rinse corn in cold water, working purpose), combine whole wheat flour, cornLower the pudding into a hot pudding pit,corn with the fingers to help remove hulls. flour, and sugar. cover it with the pit cover, and plaster it with Drain and parboil; drain, rinse, and parboil Add boiling water to the dry ingredients, awet mud, sealing the opening well. again.Repeat several timesuntilthe little at a time, stirring well to moisten allBuild a small fire over the pudding pit andparboiled water looks clean and clear. (A ingredients and make a thick pudding.cook the pudding overnight. (You can alsohandmade basket is traditionally used for (Three women, usually the in-laws, arecook this in a crock pot.) this purpose.) needed to stir the pudding as it is very thick When corn is good and clean, place it in a and hot.) Hopi or Sweet Corn Pudding is served forlarge kettle or canner with clean water. Test a small amount of pudding on a hotbreakfast on feast and dant:a days, and atParboil washed beans separately until griddle. If it browns readily, the pudding isweddings and the naming party for a newwater is colored; add both water and beans sweet enough. If not, more sugar should be baby. It is not eaten with a spoon, but byto the corn mixture. added. breaking small pieces off and eating them Prepare the cooking container (usually a 5-with the fingers. Leftover pudding is driedCut salt pork into small pieces; add to the gallon can) by lining it with clean cornand pulverized and made into a beveragecorn and beans. Be sure to use plenty of husks. by adding hot water. water because the corn will swell as it cooks. Cook 3 or 4 hours, or until corn is The in-laws usually "trade off" for work attender, stirring occasionally and adding Hopi weddings. If a Hopi woman has awater as needed. Makes 16 quarts of soup. daughter, she will help her clan relatives at their daughters' weddings. They will then*Use enamel or cast iron, not aluminum or return the favor when her daughter getsother metal because the ashes react to the married.(HC) metal pots. 68 OTHER RECIPES PIKI (Juanita Tiger Kavena's words) BLUE MARBLES HOPI Pikiisa tissue-thin cornbread that is (Serves One) unique to the Hopi culture. It is served as crackers or wafers are served, often with 2 heaping teaspoons chamisa or other onions and greens and a small dish of salt cooking ash water on the side to dip the piki in. It is also 8 tablespoons boiling water served as a snack with tea or coffee, or 1/2 cup finely ground blue cornmeal carried for lunch when members of the 1 tablespoon sugar (if desired) family are working away from home. Mix the chamisa ash with 2 tablespoons ofPiki comes in different flavors and colors. boiling water and set aside. Chile piki is particularly good with bean Measure the blue cornmeal and sugar intosprouts and stews, for example, and piki a bowl and stir in 5 tablespoons of boilingmade from red or yellow corn is strung and water. given to children and friends at the summer Kachina dances. There is also a fresh corn Z 2s-er-mere-of-the-ash- water mixture through a strainer into thepiki, but it is seldom made or served. cornmeal, until the dough is distinctly blueHopi women and girls make piki, as they in color. have for centuries, on specially prepared Shape dough into balls the size of marbles.cooking stones called piki stones. These Drop balls into 2 cups of boiling water andstones must be a dertairi sue aird-dhaftie, cook for-ten minutes. and must also be very smooth. They take a long time to prepare, and most piki stones Blue marbles are served in a bowl in theirare heirlooms that have been handed down cooking water along with dried onions,from mother to daughter for generations. fresh or dried chiles, fried salt pork, or But I enjoyed being in the piki house, for I strips of beef. This is usually a breakfastPiki-making is a hot demanding task and Ifound it to be a center of activity. The dish and is a complete meal. didn't learn how until the summer of 1978, when a lady from New Oraibi invited me to"moccasin grapevine" was headquartered Mrs. Phyllis Adams her home for lessons. I took her up on herthere, and it was also a place for family Polacca, Arizona (HC) offer and went to her house every week tocounseling. make piki. One of the first things I learnedDuring the lessons, my teacher built the fire was that you must be determined to learnunder her piki stone, for she knows her the art of piki-makingfor it is indeed anstone just as any good homemaker knows artas it would be very easy to give up after her cooking range. But I usually minded the touching the hot stone for the first time! Itingredients, while she continually was awe inspiring for me to see the pikiencouraged me. Piki-making cannot be batter sizzle right behind my unprotectedlearned in one lesson but is a skill that hand. comes with practice.(HC)

125 %).h While the stone is heating, begin adding theSpread more batter on the stone and, while cold water to the dough, a little at a time,it is cooking, gently lift the sheet of piki and continue working dough with yourfrom the piki tray back onto the stone and hands. Add enough water to make alet it sit for a minute or twO to soften. Then MAKING PIKIHOPI smooth, thin batter that is the consistencyfold the two ends of the piki a quarter of the 3 tablespoons chamisa ash of crepe batter or thinner. The thinner theway toward the center and gentlyroll the 1/2 cup cold water batter, the easier it is to work with, hut somepiki away from you, as you would a 6 cups finely ground cornmealHopi women prefer thicker batters. As youcinnamon roll. Place rolled piki back on tray. 6 cups finely ground c9rnmeal are making the piki, it may be necessary to add more cold water, since the batter has aLift the sheet still on the stone to the piki 8 cups boiling water tendency to thicken. 6 to 8 cups cold water tray and spread the stone with more batter. Wipe off the hot stone and oil it with eitherContinue to bake and roll the piki until all Mix chamisa ash with 1/2 cup of cold waterbone marrow or cooked brains, which willbatter is used. and set aside. make the stone as slick as glass. The stone may require additional oiling after cooking Put cornmeal in piki bowl, pushing a third If a sheet of piki tears when you are two or three sheets in order to preventremoving it from the stone, it may be put of the meal to the back of the bowl. sticking. back into the bowl, where it will dissolve Pour 4 cups of boiling water into the largerDip your hand in the batterand hold a smallinto the batter, to be used again. Or, if amount of cornmeal and stir with a woodenamount in the curve of your fingers. Spreadchildren are in the area, they will be glad to spoon or stirring stick untilwell blended.batter across the stone (touching the stonesample your failures!(HC) Add the rest of the boiling water andlightly with your fingers), moving from right continue to mix until the larger amount ofto left and back again, and removing any cornmeal is moistened. (The dough shouldlumpy deposits. Dip fingers into batter be heavy and stiff.) again to cool themone has to work fast to Strain ash water through broom straws or aavoid burning the fingersand continue sievelined with cheeseclothinto thespreading batter across the stone, dough, a little at a time, untildough turnsoverlapping the previous strip, until stone blue. (Too little ash water isbetter than toois completely covered. much as you can alwaysadd more. If youWhen piki is done, the edges will separate do use too much, then add another cupoffrom the stone. With both hands, gently lift meal from the remaining cornmealin theit from the stone and place it on the piki bowl and another cup ofwater.) tray. (The first piece is "fed to the fire." Also When dough is cool enough tohandle,at this time, the stone is asked "not to be knead it by hand until thelumps arelazy and to work well" for the cook.) dissolved. Add extra meal, alittle at a time, until all the cornmeal in thebowl is blended In. Set dough aside and build afire under the piki stone. 128 tr .1 OTHER CORN DISHES WHOLE CORN AND.BEAN SPROUTS HOMINY AND PORK SHANKS THUMBPRINT BREAD (Kolatquvi) (Hazruquive)HOPI HOPI from Mary Red Eagle, Osage Tribe (Serves Eight to Ten) (Serves Six) PAWNEE 6 ears dried white or speckled corn, broken 2 teaspoons chemise ash into 3- or 4-inch lengths 1/4 cup water 4 cups hominy 2 cups coarse cornmeal 2 fresh pork shanks 1 bunch bean sprouts 1 cup boiling water Enough water to cover the meat 1 pound saltpork(or1/2 cup pork 1 tablespoon sugar Boil pork shanks in water for about 30drippings) Mix ashes and 1/4 cup water and set aside.minutes. Add hominy and cook until1/4 cup salt Measure cornmeal and sugar into mixingthickened. bowl. Wash corn well to remove dust. Add 1cup boiling water to cornmealPARCHED CORNMEAL MUSH Put corn in a saucepan, cover it with water, mixture and stir with a wooden spoon. (os-hoenh-wanh) by Hazel D. Johnand add salt and salt pork or drippings. Strain ash water into cornmeal and stir untilSENECA Cover saucepan and simmer corn until mixture turns blue. tender, usually overnight. (A crock pot is Shape heaping tablespoons of dough into 1 ideal for this.) 2 qts. white corn 1/2 inch balls..lndent the center of each ball The next morning, wash bean sprouts until with your thumb. 10-12 pieces of salt pork water runs clear, cut them in 1 1/2 inch Put the thumbprint bread in a colander andsugar lengths, and add to corn. set it in a pot of boiling water. Cover andcontinuesimmeringuntil Coverpotand simmer breadforSlice pork and fry about 10 pieces. Brown 2sprouts are tender and the kernels on the approximately eight minutes. quarts white corn in iron skillet, low heatcobs popabout three hours. (just so corn doesn't burn). Grind corn realServe with plain or chile piki. Some Hopi women divide the cornmealfine by sifting two or three times. Take largeThis dish is a real specialty as it is prepared mixture in half and add the boiling water tokettle, fill half full of hot water and put on toonly once a year, during the Powamu one side only, working the remainder of theboil. Add sugar to water (sweeten to indivi-Ceremony in late winter that celebrates the cornmeal into the dough with their hands.dual taste), mix sifted flour with cold waterchanging of the seasons. The corn cobs This gives them more control when theyuntil creamy. Add mixture slowly to boiledcooked with the other ingredients give the add ash water to color the dough. Beforewater, stirring to keep smooth and notdish a deliciously sweet taste. (HC) colanders were available, Hopi housewiveslumpy. Cook until done, approximately 10- used dried peach twigs to make piki trays15 minutes. Pour cooked pork slices and and other similar cooking utensils.(HC) grease over mush. Stir and serve. .N1% A. 71 129 OTHER RECIPES THAT DO NOT USE SPECIALIZED INGREDIENTS SOUPS BEAN BREAD from Lizzie Byers ROAST CORN SOUP PAWNEE CORN SOUP from Helena Hood ('o' nanh-dah) by Miriam Lee 3 cups white corn meal PAWNEE SENECA 1/2 tsp. salt 12 ears white corn in milky stage 2 Tbsp. bacon drippings 1 cup white or yellow dried corn (already1 # salt pork (lean and fat) 1 cup cooked brown beans (save the water hulled) 1 # pinto or kidney beans the beans are cooked in) Beef with marbling, chuck roast is good. Put corn meal in a bowl and add salt. Add (The amount of beef will vary depending onUsing luw heat, take corn and roast on top enough bean cooking water to make a thick what you have on hand or how meaty youof range (using griddle if yourstove is batter. Add beans and mix. Add bacon want the soup to taste.) equipped with one) and keep rotating corn drippings and mix. Pour into a well greased 3 cups of water (If you want thinner )oupuntil ears are a golden brown.After the pan. Make the topsmooth. Bake in a hot add more water.) corn is roasted, take earsand put. on foil oven until done.(FRF) Salt to taste covered cookie sheet until cool enough to handle. Scrape each ear once or twice with a sharp knife. Corn isready for making Put all these ingredients together and boilsoup. While corn is being roasted,fill kettle on a low fire for at least an hour and one half(5 qt. capacify) approximately 3/4 full with CAKES or all afternoon if you wish. hot water and put on to boil along with salt Hood pork which has been diced in small pieces CORN CAKES from Helena for more thorough cooking. Beans should (This is a favorite treat that Helena's be sorted for culls, washed twice and mother used to cook over apit.) parboiled for approximately 35-45minutes. After parboiling beans, rinse wellin tepid Corn just fresh from the fields water 2 or 3 times. Corn and beansshould A little flour to bind cakes together then be put in kettle with pork andcooked Water for about 1 hour. (Note:Beans can also be when with water soaked overnight to cut cooking time Grate corn from the cobs. Mix preparing soup). and a little flour. Form into thincakes and bake until they are done.(Helena says she'd put a little salt on hercake and eat it. "There's nothing like itl")

72 1311 132 SENECA FRESH CORN ROLLS (Nakviki) DRYING FRESH Ingredients CORN ROLLS (Nakviklokvu) green corn with kernels removed 6 ears fresh tender corn fresh shelled beans 1 teaspoon salt, if desired Remove corn husks from leftover corn enough water to cover Remove husks from corn by cutting offrolls and .split them lengthwise .(or slice salt and pepper to taste ends. Save larger husks and washthem.crosswise) to ensure quick drying. Put rolls cubed salt pork Remove silks from corn. in a sifter basket and place them in a Mix the corn and beans and cover with Cut corn from cob, scraping as much milkwindow or othersheltered,sunny spot.Turn water. Cook the mixture over medium from the cob as possible. rolls two or three times a day for even heat for about a half hour. (Be sure to Grind corn with the fine blade of a handdrying, and, when completely dried, store stir the mixture to avoid scorching.) Add meat grinder. (An electric blender can bethem in a tightly covered container. Nakvik- pepper and salt and salt pork if desired. used also, but tends to separate the ,lokvu will keep for a year in a tightly closed so it is necessary to stirthe corn well.) container. Add salt and mix well. In the 1970s, many Hopi homes still didn't Put a tablespoon of corn mixture into ahave electricity, and a few didn't haveice- clean husk. Fold the left edge of husk overboxes, so drying foods for future use was corn, then the right edge.Finally, fold theverynecessary.Sifterbasketswere USING NAKVIKLOKVU HOPI tip end up towards the center. loosely-woven, shallow baskets made of Stand rolls upright, open side up, in a jellyyucca, that allowed plenty ofair circula- 4 cups water roll or similar pan. tion. They were also used for shakingdirt 1 cup dried nakviklokvu pieces Bake in a preheated 325°F oven for thirtyfrom beans, seeds, etc., and for winnowing 1 teaspoon salt minutes, or until corn mixture is solid. the hulls from parched corn.(HC) 2 tablespoons butter or bacon drippings Serve as corn bread with stews, soups, or Bring water to a boil in a saucepan. roasted meat. Add nakviklokvu pieces, salt, and butter. Nakviki is quite versatile and can be split Cover and aimmer for one hour, or untiland browned in butter or oleo to make a nakviklokvu is soft. Stir frequently as corn delicious breakfast toast. It can also be rolls will stick, just as corn will. sliced crosswise and scrambled with eggs, Serve as a vegetable. or dried for winter use.(HC) Nakviklokvu can also be added to stews or a pot of beans.(HC)

133 73 GLOSSARY 111ft. ancestor - apersonfrom whom oneis cross pollination - when reproductivc cells descended and who usually is held in from two plants unite to form new seeds. great respect. descendants - a person who can trace their anecdote - a short story of an interesting, family tree from a certain ancestor. amazing or biographical incident. desperation - hopelessness leading ,to rash- arioyo - a water-carved gully in an arid region, ness. usually dry but containing a stream dry farming - special methods used in arid during the rainy season. spaces to farm without the useof bedrock - solid rock that is lying under dirt and irrigation. loose rock on the surface. duma - a specialized cooking stor.e used by clan - a group united by a common character- Hopi women when making piki bread. istic like familyline, or relationship to a earth lodges - the permanent home of many certain animal or place. plains tribes. They were made of sod and Clan Mother - head of clan in societies with tree trunks. Today the Pawnee use earth matrilineal descent. lodgesforceremonialandsocial contour interval - the distance between gatherings. contour lines indicating a rise or fall in environment - all of the social, cultural, bio- elevation. logical and climaticinfluences that contour lines - the lines on a map indicating affect any living thing. that all the land along that line is the fertilization - the process of two germ cells same elevation. uniting to form a seed. corn flour - produced when corn mealis field rotation - similar to crop rotation only on ground even finer. a much larger scale. One year a heavy corn meal - the remains of dry corn kernels feeding crop such as corn would be after they have been ground by a mortar planted, then a heavy giver like beam, and pestle. Stone or steel grinders are then a light feeder such as sweet pota- used to produce commercially. toes, then the cycle begins again. corn silk - female flower appearing as slender floodwater - overflow from streams and rivers. threads on the ear of corn. Some tribes planted crops to take advantage of water and nutrients in Crest - a painting of a particular family or floodwater. clansymbol. floodwater farming - crops are planted where crop rotation - the practice of planting differ- anticipated floods will bring water and ent crops in a plot each year to prevent nutrients in the form of silt to a field. disease to improve the soil. 74 135 ,&:1 136 livelihood - the means of supporting oneself genealogy - a recordedhistoryof one's or of gaining subsistence. ancestry. longhouse - the traditional houses of Seneca girdling - cutting a ring around a tree in order people. Today they are used aS ceremonial to stop fluids from traveling up and and community houses. down the trunk in an effort to kill the mainstay- the major foodof a particular tree. group of people. habitat - theplace where somethingis mano - a mooth, oblong stone used by Hopi commonly found. women to smash and grind corn against hominy - a process of removing hulls from another rough stone called a metate. dried corn by boiling corn with ashes. matrilineal descent -following lines of hull - the hard outer covering of a seed. ancestry through the female side of the husk - the outer covering of the corn cob. family. insights - seeing the true nature of things. mesa -an isolated broad tableland having steep sides and level top. intertwined - two or more objects wrapping themselves around each other. metate -a rough slab of saldstone that Hopi women use to grind corn on. Iroquois Confederacy - originally five nations later joined by the Tuscaroras, had cen- milkweed - a plant found in arid areas which tral government with individual nations has sap that is milk-white. The Pawnee having unique statehood. U.S. consti- used this plant to tell when their corn tution patterned after this confederacy. crops were ready to be harvested. irrigate - supplying water to the land by arti- mortar - a strong base in which corn is ficial means. ground by a pestle. Juneberry tree - a tall shrub with bluish-red nitrogen -a common element in the air, fruits that usually form in June. Itis nitrogen is necessary for green growth, found in woody areas and is also known some plants fix nitrogen in the soil. as service berry. The Seneca plant their nitrogen fixing plants - all beans and peas corn when it is in bloom. and some other plants that have bacteria jugular vein - those veins on either side of the that attach themselves to their roots. neck that return blood from the head. These bacteria are almost pure nitrogen. kernels - the whole seed of the corn. nutrients - there are three major nutrients necessary for plant growth. Nitrogen, leggings - rawhide or cloth covering for the phosphorus and potassium. In addition, legs. many other trace elements are necessary I lifestyle - a typical way of living. for healthy plant growth. ligaments - the tough bonds of tissue connec- observation - the act of observing something ting bones or holding up organs. and remembering how it happened. 137 oral history - the entire collective recollec- sandstone - a sedimentary rock consisting tions of a group of people containing laws, usually of quartz sand. history, entertainment, education, food self- pollination - whenreproductivecells preparation, etc. trom one plant unite-to form new-see parfleches - a leather suitcase-like device sieve - a tool with meshr fine holes in it to used by many Plains tribes. pass finer particles out of a mixture. perception - the awareness of things in the siltfinematerialsinwater made up of environment through using the different sedimentary materials. senses. succotash - a Seneca corn dish made from pestle - a club-shalied tool used for grinding green ears of corn and fresh green beans. corn in a mortar. surface run off - when soil is totally full of phosphorus - one of the major nutrients water, any more rain that falls flows off needed for healthy root growth, disease the surface. resistance and production of good flowers, fruits and vegetables. sustains any foodthatprovidesregular nourishment to a particular group of people. piki - a thin, paper-like bread, characteristic of Hopi cooking. tablelands - large flat areas, usually having steep sides and surrounded by arid regions. plateau - a usually flat area elevated above surrounding landmasses. tassel - the terreinal male part of corn plant. pollen- the germ plasm of plants that technology - the use of tools and knowledge usually looks like fine dust. to make any task easier. pollination - the transfer of pollen from the Tirawa - the Pawnee name for the Creator or makepart of the plant to the female part. Great Spirit. porous - land that lets water pass through it, topographic maps - map showing the usually consisting of sand with little clay elevation of land above or below sea level. or organic matter. travois - device used by many plains tribes to potassium - one of the major nutrients neces- transport material when on the move. sary from healthy stem growth, vigorous It is attached to the back of a horse and roots and disease resistance. dragged on the ground. potentials - anything that ean be developed or tributaries those smaller creeks and streams becomes actual. that flow into any larger river. pueblos - a community of flat-roofed stone orvariation - a thing somewhat different from adobe houses in groups usually several another of the same kind. stories high, wikya - a Hopi tool used to break up the ground before planting. reproductive cells - the part of the corn plant used to give rise to more corn plants. Zea Mays - scientific name for corn. 6 138 BIBLIOGRAPHY This bibliography is listed in five categories: Corn, Hopi, Pawnee, Seneca, and General. & indicate books that -were-used-while researching the particular subject areas. The general category includes books that cover information on many Native American tribes.

CORN Brandenberg, Aliki. Corn is . Lets-Read-And-Find-Out Science Books. Thomas Y. Crowell Co. 1976. Carter, George. Plant Geography and Culture History in the American Southwest. Viking Fund P..:blications in Anthropology, number 5. 1945. Limburg, Peter R. The Story of Corn. Julian Messner. 1971. Mangelsdorf, P.C. and Reeves, R.G. The Origin of Indian Corn and Its Relatives. Texas Agricultural Experiment Station Bulletin *574. May 1939. Niethammer, Carolyn.American Indian Food and Lore. Collier Books. 1974. 4-H Plant and Soii Science Program. Exploring the World of Plants and Soils, Unit 1.Plant and Soil Science Members Manual. Cooperative Extension Services of Arizona and New Mexico State Universities and the United States Department o Agriculture. Weatherwax, Paul. Story of the Maize Plant. University of Chicago Press. 1923.

GENERAL Brescia, Pederson, LaFrance, and Starkman. Development of Native American Curriculum. United Indians I Tribes, Daylgeak_Star...Er.ess. -1919_ Catlin, George. Letters and Notes on the Manners, Customs and Conditions of the North American Indians, V. II.Dover Publications, Inc. 1973 Cohen, Fay and Heuving, Jeanne. Tribal Sovereignty. Indian Tribes in United States History. United Indians of All Tribes, Daybreak Star Press. 1977. Curtis, Natalie. The Indian's Book. Collier Books. 1939. Embree, Edwin. Indians of the Americas. Collier Books. 1939. Hodge, F.W. Handbooks of American Indians North of Mexico. United States Gov't. Printing Office. 1907. Hollow, Kitty.Yesterday's Children. United Indians of All Tribes, Daybreak Star Press. 1979. Hungry Wolf, Adolf. Teachings of Nature. Good Medicine Book Series, No. 14. Good Medicine Books, invere, British Columbia. 1975. Maxweh, James A. America's Fascinating Indian Heritage. ed. Reader's Digest Association, Inc. 1978. Ortiz, Alfonso. Handbook of North American Indians - Southwest #9. Smithsonian institute. 1979. 77 139 Parsons, Elie Clews. American Indian Life. University of Nebraska Press. 1922. Ouen, R.C.; Deetz, J.J.F.; and Fisher, A.D. The North American Indians. MacMillan Company. 1967. Trigger, Bruce G. Handbook of the North American Indians - Northeast #15. 1978. Underhill, Ruth M. Red Man's America. University of Chicago Press. 1953.

HOPI Bingham, Janet and Sam. Navajo Farming. Rock Point Community School. 1979. Castetter, Ed F. and Bell, Willis H. Pima and Papago Indian Agriculture. University of New Mexico Press. 1942. Collier, John. American Indian Ceremonial Dances. Bounty Books, division of Crown Publishers, Inc. Cour lender, Harold. People of the Short Blue Corn. Harcourt Brace Jovanovich, Inc. 1970. Densmore, Frances. Music of Acoma, Is leta, Cochin and Zuni Pueblos. Bulletin of the Bureau of American Ethnology, Number 165. Washington: G.P.O., 1957. Acoma Pueblo Chant in Ceremonies section. James, Harry C. The Hopi Indians. Caxton. 1956. Kanenea, Juanita. Hopi Cookery. University of Arizona Press. 1980. Keegan, Marcia. Navajo Pueblo Cookery. Earth Books, division of Morgan and Morgan. 1977. Keegan, Marcia. Mother Earth Father Sky. Grossman Publishers, New York 1974. Tewa Thant (1) in Cermonies section. Mathews, Washington. Songs of Sequence of the Navajos. Journal of American Folklore, Vol. VII, No. 26. July-Sept. 1894. O'Kane, Walter Collins. The Hopis. University of Oklahoma Press. 1953. The Night Chant, A Navajo Ceremony. Memoirs of the American Museum of Natural History, Vol. VI. New York. American Museum of Natural History, 1902. Zuni Chant in Ceremonies section. Spmden, Herbert J. Songs of the Tewa. New York. Exposition of Indian Tribal Arts, 1933. Tewa Chant (2) in Ceremonies section. Thompson, Laura and Joseph, Alice. The Hopi Way. University of Chicago Press, 1944. Titier, Mescha. Old Oraibi. Papers of the Peabody Museum of American Archaeology and Ethnology, Harold University, Vol. XXII, No. 1. 1944. Yava, Albert. Big Falling Snow. Edited and annotated by Harold Courtlander. Crown Publishers,Inc. 1378.

140 PAWNEE Dorsey, George A. Pawnee Mythology (Part 2). Carnegie Institution of Washington, publication 59. 1906, Friends Recipes of Friends, by United Society of Friends, Women of Hominy Friends Church andtheir friends, Hominy, Oklahoma. Grinnell, George Bird. Pawnee Hero Stories and Folk-Tales. Charles Scribner's Sons. 1893. Hyde, George E. Pawnee Indians. University of Denver Press. 1951. Weltfish, Gene. Lost Universe. Basic Books, Inc. 1956. Will, George F. and Hyde, George E. Corn Among the Indians of the Upper Mibsouri.University of Nebraska Press, 1917.

SENECA Canfield, William. The Legends of the Iroquois.Ira J. Friedman, Inc. 1902 Chafe, Wallace L. Seneca Thanksgiving Rituals. Smithsonian Institute. Bureau of American Ethnology, Bulletin 183. U.S. Government Printing Office. 1961. Doctor, Peter Memorial Indian Scholarship Foundation, Inc. Iroquois Indian Recipes. Fenton, William. Parker on the Iroquois. Syracuse University Press. 1968. Harrington, M.R. Some Seneca Corn Foods and Their Preparation. (reprinted fromthe American Anthropologists (N.S.) Vol. 10, No. 4, October-December 1908) New Era Printing Co.1908 Morgan, Lewis. League of the Ho-de'-no-sav-nee, Iroquois. Sage and Brother. 1851. Parker, Arther C. and Morgan, Lewis H. New York State Archeological Assoc.Chapter. 1926 Parker, Arther C. Seneca Myths and Folk-Tales. Buffalo Historical Society. 1923. Wallace, Anthony F. C. and Knopf, Alfred A. The Death and Rebirth of the Seneca.1970. Weinman, Paul. A Bibliography of the Iroquois Literature. New York State Museum andScience Service, Bulletin No. 411. University of New York State. December 1969. Witthoft, John. Green Corn Ceremonies in the Eastern Woodlands. OccasionalContributions from the Museum Anthropology of the University of Michigan. University of Michigan Press. 1951.

141 Acknowledgements Special thanks go to several gracious people who acted as resource people during research on the Hopi, Pawnee and Seneca tribes: Helena Hood(Pawnee),Chuck Larsen (Seneca), Cultural Teacher/Specialist with Tacoma Public Schools; Terry Tafoya(Taos Pueblo),educator and curriculum developer; and Bennard Dallasi,Hopi),secondary educator, Indian Heritage Program, Seattle Public Schools. These people assisted in innumerable ways including reading, making suggestions, and verifying the three short stories. Among these peopleare three others from whom we received invaluable assistance and information at all times: Hazel Dean-John(Seneca)Faithkeeper of the Wolf Clan Longhouse; Midge Dean(Seneca), Producer, Writer and Administrator of "The Keeper of the Western Door" video series, and Milo Kalectaca(Hopi),Associate Director of the Center for Indian Education, Bilingual Service Center, Arizona`State University. Special thanks also goes to John Bierlein, Lynne Givler, and Brandt Morgan, assisting researchers and developers, and to Ed Aites for typesetting. I also want to thank Juanita Tiger Kavena, author of Hopi Cookery, for her generosity in letting us use many of her corn recipes, and the Hopi, Pawnee, and Seneca Tribes. Special thanks to Fred Brave Alone for his encouragement and inspiration. Printed 1981. For further information contact: Community Educational Services UNITED INDIANS OF ALL TRIBES FOUNDATION P.O. Box 99253 Seattle, WA 98199 (206) 285-4425

142 If you enjoyed this book you will beinterested in these other books by the DaybreakStar Press.

Suquamish Today Fisherman on the Puyallup Sharing our Worlds The Mamook Book Indians in Careers Yesterday's Children (video)

113 HOW TO GET CORN PRODUCTS To appreciate the delicious,authentic tastes from the recipes, traditional ingredients should be used whenever possible. Here are some names of merchants that specializein these unusual ingredients:

*Peter Casdos Box 852 San Juan Pueblo, New Mexico 87566

*El Molina Mills 3060 West Valley Boulevard Alhambra, California 91803 Telephone 213 962-7167

*Fernandez Chile Company (Blue Corn flour, dried hominy, 8267 Road 10 South chicos, which is a dehydrated Alamosa, Colorado 81101 sweet corn traditionally roasted) Telephone 303589-6043

*John F. Copes, Inc. (Dried corn only) P.O. Box 56 Rheems, 17570 Telephone717 653-8075

*Red Corn's Indian Foods (Blue corn, blue corn flour, dried 145 East Main corn, dried hominy, cracked corn) Pawhuska, Oklahoma 74056 Telephone 918 287-4242

*These merchants accept mail-orderrequests.

These three Hopi women raise and sellblue, red, and white corn in dried forms such as flour and meal. Marian Tewa Ada Fredricks Elsie Nahshonhoya New Oraibi, Arizona New Oraibi, Arizona Polacca, Arizona 86039 86039 86042

Calvin Lay, a Seneca man, raises and sells Seneca whitecorn. His address is: Box 517, Gowanda, New York 14070. He sells 1 quart for $2.00.

The Hopi Culture Center in Oraibi,Arizona, is another possiblesource of information.The address is: Hopi Culture Center Second Mesa, Arizona 86043 i A A Telephone 602 734-2401 1.11 : i