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One of the more complex and widespread rituals practiced by Native American groups focused on the calumet, a sacred pipe with a feathered shaft. The Calumet Ceremony was a powerful ritual through which members of another tribe were adopted. It also promoted social unity within tribes and facilitated contact and trade between them. Perhaps the most detailed description of a Calumet Ceremony was recorded near the turn of the century by ethnographer Alice C. Fletcher. Fletcher witnessed the Hako, a version of the Calumet Ceremony practiced by the Chaui clan of the Pawnee. With the invaluable assistance of Tahirussawichi, a Pawnee Ku'rahus or ceremonial leader, and renowned Indian scholar James R. Murie, himself a Pawnee, the author describes in marvelous detail the intricate rhythm and structure of the ceremony. Each song of the Hako is transcribed, translated, interpreted by the Pawnee Ku'rahus, and later analyzed by the author. Fletcher concludes that the Hako promised longevity, fertility, and prosperity to individuals and worked to insure "friendship and peace" between clans and tribes. The Hako, originally published in 1904, is introduced by Helen Myers, an associate professor of music at Trinity College and the ethnomusicology editor of the New Grove Dictionary of Music and Musicians.
This historical study is “a compelling demonstration that the science of memory . . . is both a product of and an influence on the culture from which it springs” (Bookforum). Think about a birthday you remember well. Now step back and ask: how clear are those memories? Is there a chance you’re remembering incorrectly? And what about the details you can no longer recall? Are they hidden in your brain, or are they gone forever? Such questions have fascinated scientists for ages, and, as Alison Winter shows in Memory: Fragments of a Modern History, the answers have changed dramatically in just the past century. Tracing the cultural and scientific history of our understanding of memory, Winter explores early metaphors that likened memory to a filing cabinet and, later, a reel of film. Those models were eventually replaced by one in which memory results from an extremely complicated, brain-wide web of cells and systems that together assemble our pasts. Winter introduces us to innovative scientists and sensationalistic seekers, and, drawing on evidence ranging from scientific papers to diaries to movies, explores the way that new understandings from the laboratory have seeped out into psychiatrists’ offices, courtrooms, and the culture at large. Along the way, she investigates the sensational battles over the validity of repressed memories that raged through the 1980s and shows us how changes in technology—such as the emergence of recording devices and computers—have again and again altered the way we conceptualize, and even try to study, the ways we remember.
A murderous whirlwind, an evil child-abducting witch-woman, a masked cannibal, terrifying scalped men, a mysterious man-slaying flint creature: the oral tradition of the Caddoan Indians is alive with monsters. Whereas Western historical methods and interpretations relegate such beings to the realms of myth and fantasy, Mark van de Logt argues in Monsters of Contact that creatures found in the stories of the Caddos, Wichitas, Pawnees, and Arikaras actually embody specific historical events and the negative effects of European contact: invasion, war, death, disease, enslavement, starvation, and colonialism. Van de Logt examines specific sites of historical interaction between American Indians and Europeans, from the outbreaks and effect of smallpox epidemics on the Arikaras, to the violence and enslavement Caddos faced at the hands of Hernando de Soto’s expedition, and Wichita encounters with Spanish missionaries and French traders in Texas. In each case he explains how, through Indian metaphor, seemingly unrelated stories of supernatural beings and occurrences translate into real people and events that figure prominently in western U.S. history. The result is a peeling away of layers of cultural values that, for those invested in Western historical traditions, otherwise obscure the meaning of such tales and their “monsters.” Although Western historical methods have become the standard in much of the world, van de Logt demonstrates that indigenous forms of history are no less valuable, and that oral traditions and myths can be useful sources of historical information. A daring interpretation of Caddoan lore, Monsters of Contact puts oral traditions at the center of historical inquiry and, in so doing, asks us to reconsider what makes a monster.
A wealth of information on the lives and work of 58 women whose professional activities include social, cultural, and physical anthropology, archaeology, folklore, linguistics, art, writing, and political activism.