The Indian Trader Newspaper – August 2020 Issue – Celebrating 51 Years! by IBuildMagazines.com

51 Years And Still Going Strong!

Volume 51, Number 8 / August 2020

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Post Office Box 518 / Cottonwood, AZ 86326

The Navajo and Their Basketry See Page 10

The Sioux Dance...

A Ceremony of Self-Torture See Page 12

$ 50 PER COPY

Handmade vs. Hand Assembled See Page 5

Suicidal Foray of Shoshone Mike See Page 6

The Mysterious “Fairy Circles” See Page 17

Indian Trader News

Hopi Buffalo Girl Kachina carved by Art Holmes Jr. of Moenkopi.

November 2015

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THE INDIAN TRADER

August 2020 THE INDIAN TRADER

Collector’s Corner: Handmade vs. Hand Assembled �� The Richardsons: Five Generations of Navajo Traders ................................................55 The Suicidal Events Foray of & Shoshone Upcoming ShowsMike �� ......................................................................................66 The Mysterious ‘Blue of the Plains’ �� Walking Rocks onLady Land – Maybe When Hell Freezes Over! ......................................88

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Premiere Highlight the Autumn 2015 Auction & Show Season ....................10 The NavajoEvents and Their Basketry �� 10 Business ............................................................................................15-17 The Sioux Directory Dance... A Ceremony of Self-Torture �� 12 Classifieds ..............................................................................................................18 Business Directory �� 15 Order Form for Classified Ads ................................................................................18 The Mysterious “Fairy Circles” �� 17 Drought and Wildfires Helping Looters Search for Native Artifacts ..........................19 Classifieds �� 18

Clay South Phone: (928) 273-2933 Email: indiantrader68@gmail.com Mail: PO Box 518, Cottonwood, AZ 86326

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THE INDIAN TRADER August 2020

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August 2020 THE INDIAN TRADER

THE INDIAN TRADER August 2020

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Collector’s Corner

Handmade vs. Hand Assembled By Jim and Bobbi Jeen Olson

Why is it important to know the difference between handmade and hand-assembled (or hand-crafted)? Value! The differences can sometimes be slight, but it’s worth knowing if you want to be an informed collector. As savvy collectors, we anticipate the items we collect will appreciate over time, or at the very least, retain their value. Sometimes that can be difficult to predict with market changes and what-not, but one of the things we can do to help sway chances in our favor, is to collect better items. An example is the so-called Fred Harvey era jewelry. We know this refers to turquoise and silver items (mostly jewelry) made in the first half of the 20th century. In recent years, Fred Harvey era items have been very popular with collectors. However, there are some (bracelets for example) from that time period which sell in the $100 to $200 range, while others may sell for $1,000 and up. The difference—the higher value ones are completely handmade and discerning collectors know the difference. Which do you rather grandma have bought back in the day? The ones now worth $100 or the ones now worth $1,000 or more? So what constitutes “handmade?” A definition found in the in the Google Dictionary says: hand·made (adjective) made by hand, not by machine and typically therefore of superior quality. Hand-wrought and hand-forged are synonyms. Basically, it means the artist or maker made the item from scratch and did not buy precast parts and assemble them together. Hand-assembled or handcrafted items generally consist of items put together from two or more pre-made or precast pieces (most of the time precasting is done by machine or in mass-produced methods). As a matter of disclosure, very, very few things are completely handmade anymore, but the closer you can get to being purely handmade, the better off you are. For example, you can have a pair of spurs using precast spur blanks cast in a factory somewhere or you can make a pair of spurs by forging them from a single piece of steel. You can have belt buckles made using precast buckle blanks bought from a supplier or you can hand forge them from silver (or other metals). You can have a turquoise bracelet made from a bracelet blank (bought at the jewelry supply store) or you can start with ingots of silver and create it yourself. All of the above can then be decorated with precast silver, gold or other non-precious embellishments, or the artist can cut the embellishments out by hand or even hand engrave the items. As a collector, it is important to know the difference between completely handmade and the various stages of hand-assembled for yourself. Do not take anyone’s word for it unless you know the person knows what they are talking about and you trust that person’s judgement. A lot of items will be presented to you as “Handmade” when in fact they are mostly hand-assembled. To some, that is a small difference and they may think we are splitting hairs, but down the road, it will most definitely make a difference in value when you present those items to the collector marketplace for resale. Just know this, if the item you are buying was assembled using parts the artist purchased at the store, it is NOT completely handmade. Sure, it may have a good look to it and may be hard to tell at a glance the difference from a completely handmade item, but you will most assuredly realize the difference when you want to resell (if your buyer is a knowledgeable collector). In the realm of so-called handmade items, there is a big difference between a true craftsman who can take raw materials and build a piece of art from scratch vs. the person who, although they may have an artistic eye, are merely assembling pieces together and saying it is handmade. And the advanced collectors know the difference. One of the best ways to describe it I can think of is a paint by numbers piece of art. If you have a piece of art whereby the “artist” sat

down with a paint by numbers kit and it told them where to paint and what colors went where and they were basically just filling in some blanks, you could argue (weakly in my opinion) that it is hand painted. However a paint by numbers artwork will never be valued in the collectors world in the same way a piece of art is where the artist sat down with a blank canvas and painted a wonderful scene from the imagination using an image in their head or perhaps a photo. What’s worse than not even being hand-assembled however, is if a piece is completely machine made. With technology the way it is today, they can mass produce items which to the untrained eye look like the real deal. My advice is to avoid those types of items completely as they are almost never “collectible” in the long run. Hand-assembled is much better than machine made, but the purist prefers as close to completely handmade as possible. If you are not sure how to tell the difference, start talking to reputable dealers and collectors who can show you the little tell-tale signs. So the next time you see a belt buckle that was made using a buckle blank and then had precast embellishments applied to it, or perhaps a bracelet made in a similar manner, think of the difference between a paint by numbers piece of art vs. a truly hand drawn, hand painted masterpiece. Both may have a good look to them, but when you go to sell the items in the market of collectibles, there will be a big difference in price. Of course, you will likely have to pay more for the completely handmade item in the beginning, but you are a lot more likely to see appreciation, or at least have it hold its value, when you buy handmade over hand-assembled.

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August 2020 THE INDIAN TRADER

The Suicidal Foray of Shoshone Mike

It was January 1911… just three years before the beginning of World War I. For the most part, the country had become industrialized and the old frontier days seemed like distant history. Thus, one day when easterners opened their morning newspaper to read banner headlines screaming “Indian massacre in Nevada!” They were shocked in disbelief. Yet, it was true. The action was written by more romantic writers as “The Last of the Indian Wars,” although in reality, it would stretch the imagination to consider it more than a suicidal foray by an embittered, 70-year-old renegade accompanied by three illusionary youths in their 20s, two young women, three small children, and three babies. It was not a very formidable contingent that ultimately would challenge the combined power of all law agencies in northern Nevada and California. The leader of the Indian group was “Shoshone Mike, also known as “Indian Mike” or “Salmon Mike.” When still a young man, he participated in the battle of Bear River in southern Idaho when General Connor and his California volunteers killed 224 Indians, including the Great War Chief Pocatello (after whom the Idaho Railroad town is named). Shoshone Mike and his brother were two of the handful of survivors of the battle that took the lives of his father and other close relatives and friends. The

experience deeply embittered him toward all whites, and he carried his grudge for the next 50 years.

SHOSHONE MIKE’S BANISHMENT Along with his hatred toward whites, Shoshone Mike showed resentment toward his fellow Indians. Shoshone Mike’s brother showed little remorse when he was later told of his death, and stated that most reservation Indians were embittered toward him because he would not allow one to hunt near the Salmon River area, which he reserved for himself and a handful of faithful followers. During the winter of 1909 – 1910, things came to a head, and Shoshone Mike found himself banished from his Duck Valley Reservation by his people. With half-dozen friends and their children, he set out aimlessly onto the barren Nevada desert. They were poorly mounted and had meager supplies. As they roamed about elk country, they stole a horse. At Cow Creek, they were caught trying to steal a sheep and killed a man named Frank Dopp during their escape. No official report of his murder was ever filed for the simple reason that these men, themselves, were operating outside the law. In the summer of 1910, Shoshone Mike and his band were known to be in the Jackson Mountains of Humboldt Country. As they traveled eastward, they encountered a lone Chinaman who they killed while robbing him… the reward being a paltry four dollars. No one missed the unlucky Chinaman. THE KILLING OF THE STOCKMEN The winter of 1910 – 1911 was particularly severe, and the poorly clad and equipped Indians suffered intensely. During the height of a massive blizzard, they came across three head of stray cattle, which at the time seemed like an answer to their prayers. They killed the cattle immediately, butchered them, and strung up the meat strips to provide themselves with a supply of jerky. At that very same time, the four owners of the cattle were searching for their strays in an attempt to rescue them from the freezing blizzard. It was only a matter of hours after Shoshone Mike’s group had killed the cattle when one of the white stockmen, Bertrand Indiano, discovered their carcasses. The Indians realized they had been discovered and that Indiano would soon return with more men. Being found so near the slaughtered beef would point an accusing finger at them, and undoubtedly result in their arrest. Further, as far as they knew, they were being sought for the murders of Frank Cobb and the Chinaman, although neither killing had ever been reported to authorities. Capture meant automatic conviction with the ultimate result being death, or at best, returned to confinement on the reservation from which they had been banished. Further, the white men… who must be on their way… had warm clothing, sound horses, and weapons that Shoshone Mike and his group desperately needed. The moment of decision had come. Circumstances as they were, it was quickly concluded that the death of the white men was the only means of their survival. And kill they did. The following day Indiano returned with two French Basque friends: John Lavague, Peter Erramauspe, and Harry Cambron. When the four dismounted to examine the carcasses, they were ambushed by the Indians. Their violated bodies were left atop the ice of a

THE INDIAN TRADER August 2020

The bodies of the slain Basque sheepherders on sleds for removal from Little High Rock Canyon in February 1911 where they were killed. Photo courtesy Nevada Historical Society.

frozen stream, which would allow the spring thaws to wash the evidence downstream. THE DISCOVERY When the four Stockmen failed to return to their home base at Surprise Valley, a group of worried ranchers set out to search for them. The bodies were soon discovered in the small canyon that was later named Little High Rock. When the murders and carnage were reported, the newswires were sent humming. Banner headlines proclaimed a new “Indian massacre in Nevada!” One of the largest posses in the history of the West responded to the first call for help, and Captain Donnelly, head of the Nevada police, selected 22 of the more rugged individuals from them. The Shoshone’s throughout Nevada were very aggravated over the renegade acts of Shoshone Mike and had to be dissuaded almost by force from going after him independently. Upon reaching the death scene, the posse knew precisely who they were looking for. Shoshone Mike’s little group, in their hurry to leave, had left identifying paraphernalia along with their typical Shoshone shelter framework, obviously recently abandoned. And the beef jerky, hung Indian style, just as they had left it… THE CAPTURE The search for the hostile Indians began on the morning of February 16, 1911. On the 19th, the posse stopped at the Quinn Ranch, on the road to Denio, Oregon, where they learned that the Indians were last seen headed toward Winnemucca, Nevada. For over a week, the posse followed a zig-zag course over the barren Nevada desert made even more worthless by the heavy winter snows. The big break finally came with an old prospector, excited by the many rewards being offered; notified Sheriff Lamb to report that he incited the Indians. The sheriff conveyed the message to the posse immediately, and the pursuit was quickened. The following day a recently abandoned campsite, including a dead pony, slaughtered for food, was discovered. Shoshone Mike and almost his entire group had been forced to flee on foot, and their tracks from the site were easily distinguishable in the fresh snow. Near a place called Rabbit Springs, alongside Kelly Creek, Nevada, Shoshone Mike’s group was sighted. Simultaneously, “Snake,” one of the most active women members of the band, sighted the posse and spread the alarm, scattering the Indians everywhere. The young men grabbed rifles and stood their ground, while Snake raced

Page 7 out a short distance from camp to retrieve their three remaining exhausted horses and drive them back to the camp, as a possible means of escape. Her intentions were visible to the posse, whom then immediately opened fire, killing the three animals and sending this squaw scampering back to the camp. The main body of Shoshone Mike’s fighting force was simply Shoshone Mike, three young men, and a dynamic “Snake.” The balance of the group, compromised of women and children, were quickly apprehended while attempting to escape down a wash at the very outset of the fracas. Shoshone Mike was the next to go. He and two of his young warriors had stationed themselves between the posse and the campsite, and would alternately raise, fire, and drop back into the concealment of the sagebrush. Suddenly their firing ceased, and the posse, presuming they had all been killed, had run out of ammunition moved forward. Shoshone Mike lay dying – shot no less than seven times, died moments later. The incident was reported in detail by Frank Vernon Perry, member of the posse, who added; “We took a pocketknife, and I think $26 in cash off Shoshone Mike, which we later spent in Golconda for drinks. But we had to make it good before we left Golconda because the coroner said he needed it…” At this time, only three of the renegade Indian group remained – a young man and two squaws. Ten of the posse, led by Ed Hogle, quickly discovered their ambush and it was immediately apparent that they were intent on carrying their futile resistance to its bloodied conclusion. A shot rang out, and Ed Hogle dropped to the ground with a bullet through his heart… The last shell from the .32 automatic the Indians had taken from Harry Cabron. The return volley of shots killed the young buck and the squaws instantly. Thus, the so-called Kelly Creek Massacre was over. Rewards offered for the capture of Shoshone Mike included $1,000 a piece from the wives of the murdered sheep men. $5,000 from the state of Nevada, $1,000 from California, and a few others, but a year later, when the total was divided among the 13 posse men, each received only $126.

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August 2020 THE INDIAN TRADER

The Mysterious ‘Blue Lady of the Plains’ By Richard W. Kimball

Between the years 1629 and 1631, many Indians in the American Southwest told stories about a beautiful white-skinned woman who wore blue robes. She told them about Christian beliefs, they said, and performed baptisms. She also urged them to seek the service of Roman Catholic priests for their villages. Who was the enigmatic “woman in blue” who mysteriously appeared to the Indians during that three-year period in the mid-1600s? From the murky swamps of Louisiana and westward through Texas, Mexico, New Mexico, Arizona and California, legends abound about the strange blue-robed woman who visited Indian villages to spread the message of Christianity. The first reports about the woman occurred in 1629, when Fray Alonso de Benavides, a Roman Catholic priest, living in Santa Fe, received petitions from an Indian tribe living beyond the Manzano Mountains of central New Mexico, asking him to send missionaries. RELIGIOUS INSTRUCTION When Fray Benavides asked the Indians why they were asking for religious instruction, the Indians replied that, “a woman used to preach to them in their own tongue, telling them that they should come and summon the Fathers to instruct and baptize them.” They told Fray Benavides that the woman was very young, beautiful, and wore the blue habit and veil of a nun. The woman always came into their camps and villages alone and never stayed for more than a few hours. She never ate food or drank water, but she often healed the sick as she told the natives about Christianity. Fray Benavides was curious. He sent two priests to the Jumano pueblos in Salinas Province to investigate the Indians’ claims. The two fathers – Fray Salas and Fray Diego Lopez – hurried to the villages of Quarai, Gran Quivira and Abo where they established three churches. When they first arrived at the pueblos, they were surprised to find the Indians already practicing a rudimentary form of Catholicism even though no missionary had ever visited the area. LEGEND PERSISTS The three villages are now in ruins, but the legend of the Blue Lady persists. Besides her visits to New Mexico, there are other reports saying the Blue Lady has appeared in many other places. In 1631, Fray Benavides had occasion to return to Spain and there he heard reports that a young nun, in the town of Agreda, told stories about wonderful journeys to the New World where she met with Indians and spoke with them in their own languages. Historical records show that the woman, Maria de Jesus, was born in 1602 and died in 1665. Her family was Coronel and she had entered the Convent of the Immaculate Conception at Agreda in 1619 at the age of 17. In 1629, when she was only 27 years old, the Pope appointed her the head of her order and the abbey. Fray Benavides traveled to Agreda to interview the young Abbess. She told him many details about New Mexico that only one who had been there could have possibly known. She told the priest that she often visited New

Mexico as well as many other places in New Spain by dreaming on her cot in the convent. Fray Benavides spent two weeks talking with the young nun and was convinced that her explanations were true. She told him that she sometimes made several visits to the Indians in one day. She also told him about an incident that he himself had witnessed. She claimed she was present during a baptism he had performed, but had been invisible to him. In a memorial he wrote in 1634, the priest said that Maria de Jesus was about 29 years old and very healthful with large black eyes. She wore, as did all the nuns at the abbey, a heavy cloak made of blue sackcloth. In 1688, in the western part of Texas, five Indians appeared at the San Augustine Mission on the Pecos River to ask for a priest to come to their village. They said they were told to go to the mission by a young woman dressed in blue robes. The woman, who had visited their village many years before, had told them about the life and teachings of Christ. She had visited them many times and had urged them to contact the missionaries. About 1690, another Spanish priest in Texas, Fray Damien Manzanet, wrote a letter to an acquaintance in which he said an Indian leader had come to him asking for some blue cloth to use as a burial shroud for his dying mother. When the priest asked the Indian why he wanted only blue-colored cloth, the man replied that he wanted to use blue because it was the color of the robes worn by a beautiful woman who once came down from the hills to visit his people. Fray Manzanet wrote: “On my asking whether that had been long since, the chief said it was before his time, but his mother, who was very old, had seen the woman, as also had other old people.” Fray Manzanet finished his letter by saying, “From this it is easily seen that they referred to the Madre Maria de Jesus de Agreda, who was frequently in those regions, as she herself acknowledged to the Father Custodian of New Mexico (Fray Benavides) – her last visit being in 1631.” In another letter written the same year, Fray Manzanet said, “The blessed Madre Maria tells of having been frequently in New Mexico and to the Gran Quivira, adding that eastward from the Gran Quivira are the tribes of the Ticlas, Theas, and Caburcols.” In another Texas incident, the Spanish explorer de Leon heard about the Blue Lady from Indians near Matagorda Bay. He related that he saw the Indians in the area “perform many Christian rites.” “The Indian governor asked us for missionaries to instruct them, saying that many years ago a woman went inland to instruct them, but that she had not been seen there for a long time.” In Arizona, the famous Padre, Eusebio Kino, wrote in his journal that some of the Indians of the Gila River region told stories about a woman dressed in blue who had visited them and preached to them in an unknown tongue. FULL OF ARROWS The Indians said they shot the woman full of arrows and were amazed when she returned from the dead – not just once, but twice. Fray Junipero Serra of California also mentioned the blue-dressed nun in

THE INDIAN TRADER August 2020 1773 in a letter to a friend. He said Maria’s prophecy regarding the conversion of the Indians of that region was about to be fulfilled. Maria de Jesus was an excellent writer and wrote several books about religious subjects. The writings in some of her diaries included many accounts of her visits to the Indians. She described the areas of the places she visited in detail, often giving tribal names. She also recorded her strange visits in a journal written in 1631. The journal disappeared into the vast church archives of the Vatican later because the Church at that time was uncomfortable about her visions. One passage of her book describes a part of Texas: “I went across a long distance of arid country northeast of Mexico, whereas the land was covered with tall grasses to visit Indians who call themselves Tejas.” She continued, “Sickness was among them. The water they were drinking was red with mud. I showed them how to let it settle before they drank it. In one hut there were medicine men without clothing and with their bodies grotesquely painted... so obscene that I had to cast down my glance in shame.” SHAKING RATTLES OVER A SICK GIRL “They were shaking rattles over a little sick girl who cringed and grew worse through fright. When I went to where the child lay upon skins, on the cold earth, and placed my hand upon her dirt-grimed forehead, I felt it was burning with fever. Her bright eyes, wide with panic, looked fearfully into mine like a little trapped animal. ‘Please,’ I asked White Feather, their chief, ‘send these medicine men away and let me pray for this child.’ White Feather grunted and nodded at the men who slowly went out. One of them looked back at me with doubt and displeasure upon his face. “The child was afraid of me too, until I spoke to her in her own dialect which God had placed upon my tongue. I knelt there to say my beads, praying to Our Blessed Mother Mary to ask God to show His power to these ignorant children by restoring the health of this little sick girl. “While I was praying, beseeching the Blessed Mother to have mercy upon a child, the child fell into a deep, natural sleep and, when I had finished and placed my hand upon her forehead, it was moist and cool. Then the Indians begged me to go into the hut of each of the sick where God was good to me and caused each to get well. They wanted to know how I had affected the cures, so I explained to them about God, the all-Father, His son Jesus the Christ, and the Blessed Mother. “They begged me not to leave them, but I promised them that another teacher would soon come in my stead who could help them even bet-

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ter than I.from Then I left continued page 11 and now I am here. I must write these things down before I forget.” collection of his body of work ever assembled for public viewing. WRITTEN CONFESSION This show continues to grow every year and is one of the In 1631, Maria de Jesusof made a written in the presence of top national antique events its kind. Due toconfession its Southwest Fray Benavides thattraditionally her mysterious to theAmerican Indians offlavor the Americas were location, the show hasvisits a unique made during trances she lay upon her arts cot in&thecrafts, convent. There is no record leaning heavily on asearly American Native that she ever left Spain – or ever left the Convent of Agreda, for that matter. American, western fine art and ethnographic art, but with some After 1631, as more and more priests made 200 dealers in attendance, it also offered items forcontacts everyonewith – the Indians, she made no more visits to the New World. from the first time buyer to the veteran buyer and serious The Texas is still “…quite a collectors. Even historian, the very Robert famousSturmberg, decoratorssaid andthere interior controversy being todayjust about her visits Indian tribes. To designers attend thecarried show, on seeking the right touchtotothe create date, the matter has neither been settled officially nor explained satisfactorily. the “perfect” southwest or native motif for their clients. Catholic seem to prefer the view that her case ‘appears to Thishistorians, year, as in generally, the past, the show also drew representatives be an many established of clairvoyant trance’.” from of thecase major international and domestic clothing The visions of Maria de Jesus, the amazing&“Blue Lady and jewelry designers and their buyers. Cowboys Indians hadof the Plains,” ceased shortly after her talk with Fray Benavides although she lived for ansomething for everybody. other 30 years afterward. Proceeds from the show’s general admission customers this year theSTILL show’s additional THEsupported LEGEND LIVES beneficiaries, VSA Arts of New Mexico, University of New Mexico’s Popejoy HalltheSchoolTime In some parts of the Southwest, however, legend still lives. In the Series and The Albuquerque Museum’s Magic Bus Program. mid-1930’s, a journalist named Will Robinson met some Navajo Indians who predicted that the Blue Lady would soon return to the Southwest. They would not tell the reporter where they received their information, but they continued on page 14 assured him that her return was eminent.

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August 2020 THE INDIAN TRADER

Navajo Basket.

The Navajo and Their Basketry The first Spaniards who encountered the growing band of Indians concentrated near Tewa presumed they were Apache because of their nomadic characteristics. But because they restricted their operations to a much smaller area and their activities were less dynamic, the Spanish qualified their name with the Tewa word Navajo… And they became known as the Apache de Navajo. The Indians found the Spanish name unacceptable for several reasons, the most basic being the lack of a sound in their native tongue for “J” and “V” and thus followed the old age custom of calling themselves “the people,” or Dine. The word “people” in its various forms is used as a tribal name for nearly every Indian group of Athapascan stock. During their early Association, the Spanish and the Navajo made strange bedfellows. The Spanish introduced the Navajos to sheep and goats. But they also gave them horses that the Indians used to good advantage in raiding the Spanish settlements to obtain more goats and sheep. The Spanish took Navajo women as slaves and put them to work weaving baskets and blankets; thus, the Navajos had no shame in making Spanish women as their slaves. Each faction had something the other needed and wanted and, even though bloody raiding parties were accepted as essential in getting it, this unusual relationship endured for years. Things changed after the United States assumed control of New Mexico

in 1846. The new government and the American settlers were not willing to accept the Navajo forays as were the Spanish predecessors. When the raidng was directed at a newly built military outpost, the United States decided the time had come to put a stop to them. Two peace treaties with the Navajo failed to last long enough to be ratified by Washington, and thus Kit Carson, in 1863, was ordered to subdue the Indians by force. But to subdue hundreds of small clusters of Indians spread over a vast expanse of territory presented an almost unsurmountable military undertaking for Carson and his handful of Calvary men. Instead, he set forth on a program of destroying their food supply... killing their sheep and livestock and burning their crops. Within a year, the Indians were forced to capitulate or cease to exist. So the following year, 1864, found a significant part of the Navajo tribe relocated at Bosque Redondo on the Pecos River in New Mexico. Within three years, most had been returned to their original homes. In 1869, the government called all the Navajo together to participate in the distribution of some 30,000 sheep and 2,000 goats that would serve as the beginning of the rebuilding of the Navajo Nation. As Indians arrived for their gift, they were herded into large corrals, and their numbers were calculated as they entered. Nine thousand people came.

THE INDIAN TRADER August 2020 Presuming only a few of the destitute Navajo were unwilling to go for the sheep and goats, the figure of 9000 can be used as an approximate figure of the population at that time. Today, 100 years later, this figure has increased more than tenfold. NAVAJO BASKETRY Weaving of blankets, and later rugs, is the best-known craft of the Navajo, although their basketry was also of excellent quality. However, it was restricted almost entirely to two forms used for ceremonial purposes. Whatever the extent of basket weaving existing among the early Navajo, it was curtailed sharply after their introduction to sheep and the use of wool in the making of blankets. The Navajo quickly recognized that a single blanket represented many baskets and other items in trade with their neighbors, the Utes. Consequently, as their flocks increased, their basketry production decreased. Time was not an important factor to the early Indian craftsman; availability of materials, however, was essential. The production of both baskets and blankets require days, weeks, and sometimes many months to complete. But while material for those blankets was grazing just outside the Navajos Hogan, materials for their basketry often required long, arduous journeys to obtain. Thus, we find that a good part of so-called Navajo baskets were made by their neighbors, the Utes and Paiutes, and exchanged for blankets. These baskets were unacceptable, however, unless made to Navajo specifications. In addition, the Navajo continued to weave some baskets of their own, as they still do. The earliest, authentic Navajo baskets were made from the coiling technique and shaped in the form of a shallow dish. Their designs were almost without exception in the form of quadrant’s and wide bands and had a symbolic significance that has now been submerged in a maze of differing interpretations. From the earlier types of Navajo baskets, the “wedding basket” evolved… The most familiar basket associated with the Navajo. It is a misnomer of sorts, as it is a functional part of several other ceremonial activities as well as wedding celebrations. From the original patterns, there developed a rather standard design found in almost all wedding baskets woven since the turn of the century… an encircling horizontal stripes from which triangles protrude above and below, giving a cogwheel effect. Two or more of these horizontal bands are usually used, each in different colors regularly on the larger baskets. In all cases, there is a pathway for opening, extending from the center of the basket to its outer rim and passing through the encircling stripes. On a perfectly executed basket, this path will extend from the end of the starting twig to a point on the rim at which the false braid is terminated.

Page 11 The break or path that is sometimes referred to as a “spirit trail,” reflects an apparent cultural continuity between the historic tribes in the prehistoric Pueblo people who left similar breaks in their painted pottery designs centuries ago. Some claim this break is purposely included in the design to assist in the proper positioning of the basket during ceremonies in dimly lighted chambers; others state tradition requires that the opening must face eastward during any ceremonial activity. Navajo weavers use single-rod and two-rod foundation elements in the construction of their baskets. The wrapping stitches were interlocking. Sumac and willow were the primary materials used. Just as in the case of their blankets, native dyes were used to color the materials used for their earlier basketry designs. Black was produced in the usual way by seeping materials and a mixture of sumac leaves and pinion that had been boiled in water. Red dies were similarly obtained from the bark of native shrubs and Juniper ashes. Flowering tops of other native shrubs added to native alum produced a yellow color. Any baskets accepted by the Navajo for ceremonial purposes must have the braided, figure-eight rim. Any wedding basket without the essential herringbone rim, basically, a “for sale “basket, made primarily for tourist consumption. The latter has been increasing in numbers during the past few years, and include very small “one-day weave” baskets along with an extra-large copy of the original pattern that measures as much as 3 feet in diameter.

Ceremonial Basket terpretations

sket also ket is which the e central nts the people orld oils of the ent birth. he coils re and esents n. As you

Navajo Ceremonial Basket.

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August 2020 THE INDIAN TRADER

The Sioux Dance... A Ceremony of Self-Torture

The Sun Dance, painting by George Catlin.

Due to its gruesome aspect, the “Sun Dance” of the Sioux has received much attention from historians, however, almost identical ceremonies were held by every tribe of the plains. All were predicated on the custom of self-torture as a means of expressing their devotion to the good God. Before and immediately following the arrival of the white man, the medicine ceremonial was of the greatest significance, but as “civilization” made inroads among the tribes, the ritual faded from a brutal ordeal to a routine celebration. THE ORIGIN The medicine dance and ceremony evolved naturally because of three basic circumstances and character traits among the early, wild Indians. First, it provided a very expressive means of demonstrating their deep religious faith (or what “civilization” people term “superstition” when such faith is applied to a religion other than the one they believe in). Secondly, throughout history, demonstrations of religious faith have been most brutal among the least civilized people gladly accepted any accompanying torture with no reservations that reason might impose. Thirdly, among all worldly people of the early days, the American Indian was bestowed with the most significant physical prowess and endurance and welcomed

the opportunity to demonstrate his strength in a display of devotion to his God. PERFORMANCE OF THE ORIGINAL MEDICINE DANCE The medicine dance and ceremony among the early tribes of the plains were held about once a year under the close supervision of the Medicine Chief, in a large unique built structure that housed the main arena some 20 feet in diameter. After all neighboring tribes and bands were summoned to a great”camp meeting,” the Medicine Chief selected the dancers, usually in a ratio of one warrior for every hundred persons of his band in attendance. He then chose the “guards” who were to surround the dancers and assure the proper functioning of all aspects of the rituals. At a specified time, the dancers, stripped to their breach cloths, were escorted to the arena and assembled in a circle facing a small doll effigy suspended from the top poles of the Lodge. One side of the hanging doll was white, representing the good God, and the other was black, indicating the presence of the bad God. Each dancer was furnished a whistle of bone or wood that he would be required to hold in his mouth for the duration of the dance. Upon the signal to commence, each dancer, with his eyes fixed on the suspended image, began to slowly encircle the arena, blowing continuously on the whistle at the same time. The will of the Gods

THE INDIAN TRADER August 2020 would be determined by the endurance of the dancers to continue their monotonous encircling without stopping for food, water, or other reasons. After 8 to 10 hours, the slow rotary motion, the constant fixation of their eyes on the dangling doll, and the expenditure of breath and the unceasing whistling began to take its toll. By this time, a large crowd had gathered in anticipation of the first dancer to reel, tumble, and fall. And soon it happened. The first dancers to fall were dragged aside, where they were sloshed with”medicine paint.” If this failed to bring them around, they were doused with icy water. When they regained consciousness, it was the prerogative of the Medicine Chief to determine whether or not they be ordered back to continue their ordeal. This decision was generally influenced considerably by promises of gifts to the medicine man by friends and relatives of each exhausted dancer. Unless the Medicine Chief had personal reasons to the contrary, following dancers were usually excused, since returning them might prove fatal, and the death of a dancer indicated that supremacy of the bad God, or”bad medicine” for all parties and members of their bands. But there were many cases where the following dancers failed to respond to either the medicine paint or the cold water treatments. In such cases, pandemonium broke out, and all in attendance departed as quickly as possible in their attempt to escape the wrath of the bad God. If no fatalities marred the ritual, it often continued as long as 72 hours before the Medicine Chief concluded the good God was satisfied with the performance, and mercifully ordered an end to it. By that time, dancers were still able to continue their remarkable display of physical endurance. THE CEREMONY OF SELF-TORTURE After the medicine dance was over, and sometimes before, the medicine ceremony began. Both were extreme demonstrations of religious devotion. Those who endured the exhausting monotony of the medicine dance for the longest time displayed their supreme devotion, while those who release themselves from the torture of the medicine ceremony in the shortest period expressed the most significant divination. Because of this time factor, more fatalities (indicating “bad medicine”) occurred among the participants of the dance, then the ceremony, although the latter was far more bloodied and brutal.

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August 2020 THE INDIAN TRADER

Cheyenne Sun Dance.

continued from page 13 Unlike the dance, participants in the ceremony were volunteers – usually among the young men of unbounded enthusiasm and energy. These men, who recognized that until they unflinchingly withstood the ordeal of the medicine rituals, they were not “initiated” into the status of a man, a full-fledged warrior, and a “priest” who was qualified to make his own medicine. THE PROCEDURE At the appointed hour, each volunteer was sum- Cree Indian Sun Dancers. moned by the Medicine Chief, who, after determining that he was physically able to withstand the upcoming torture (his failure to do so would mean “bad medicine”), began the gory preparations. With a broad-bladed knife, vertical incisions were made about 2 inches apart and from 3 to 4 inches long through the pectoral muscles in each breast. The flesh between the incisions was lifted, and a horsehair rope inserted under it. Wooden pegs were attached to one end of the rope, and the other free end was secured to the top Lodge poles, allowing about 10 feet of “play.” From that point on, it was a matter of how long it would take the young men to release himself through vigorous contortions and individual effort that would tear away the incised muscles. This feat ranged from immediate to several days in dura-

tion, during which time he was given no food or water, or allowed periods of respite for any reason. The quicker the release is achieved, the better the medicine, and the better the postoperative treatment by members of the tribe. Should the participant flinch or cry out under the knife, or show evidence of weakness during the subsequent period of torture, he was released at once, and sent away in disgrace. In the earliest times, he was condemned to”be as a woman” and could not hold property or marry, and was contemptuously forced to do a woman’s work. There were many variations of the first ritual procedures. Often the incisions were made in the muscle of the shoulder blades or back, and the free end of the rope attached to heavy, movable objects. Sometimes the participants were pulled up by the ropes until 6 to 8 feet off the ground, and left to dangle until his weight and contortions tore away the flesh, dropping him to the floor of the arena. On the occasion of an individual, for one reason or another, wanting his private ritual, the most difficult circumstances were arranged. The free end of the rope was attached to a pliable pole placed in a bent position. When the polls released to its normal straightened position, it yielded to every effort of the warrior to free himself. Often this ritual of self-inflicted torture lasted for days until the tissue softened to their breaking point.

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Page 17

The Mysterious “Fairy Circles” During the early and middle years of the 1800s, venturesome travelers to the plains were mystified by conspicuous circles of plush vegetation which often occurred in groups and at different sizes up to 20 feet in diameter. The isolated green circles dotted a vast expanse of otherwise drab and arid prairies. The travelers returned home with many theories regarding the origin of the strange circles. Some supposed they were produced by the dances of the Indians, usually performed in a circle. Indian dances were naturally staged on hard and dry foundations, while the circles were always on wet, low ground. Others came home with the ingenious tale that the unaccountable circles could be attributed to “fairy feet,” and before long, they were being referred to as “fairy circles.” George Catlin, in his writings, supplies the true origin of the fairy circles; the Buffalo. “In the summer these animals suffer greatly from heat and where ever there is a little stagnant water lying in the grass and the ground underneath, the enormous bull, lowered down upon one knee, will plunge its horns, and at last his head, driving up the earth and soon making an excavation in the ground. Into this water filters from among the grass, forming for him in a few moments a cool and comfortable bath, into which he plunges like a hog in his mire.” “In this delectable laver he throws himself violently around, with his horns and his huge hump on his shoulders presented to the sides, he plows about the ground by his rotary motion, sinking himself deeper in the ground, continually enlarging his pool, into which he at length becomes nearly immersed. The water and mud about him mixed into a complete mortar drips in streams from every part of him as he rises to his feet, a hideous monster of mud and ugliness, to frightful into eccentric to be described!” “It is generally the leader of the herd that takes it upon himself to make the excavation, but if another one opens the ground, the leader (who is conquerer) marches forward, and driving the other from it, plunges in himself.”

“Having cooled his sides and changed his color to a walking mass of mud and mortar, he stands in the pool until inclination induces him to step out and give place to the next in command, who stands ready, and another, and another, to advance forward in their turns to enjoy the luxury of the wallow, until the whole band (sometimes a hundred or more) will pass through it, each one throwing his body around in a similar manner. Each one adding a little more to the dimensions of the pool, while he carries away in his hair and an equal share of the clay, which dries to a grey or whitish color and gradually falls off. By this operation, which is done in perhaps the space of half an hour, a circular excavation of 20 feet in diameter and 2 feet in depth is completed and left for the water to run into, which soon fills it to the level of the ground. “To these sinks the water lying on the surface of the prairies are continually drifting and lodging their vegetable deposits. These, after a lapse of years, fill themselves up to the surface with a rich soil, which throws up an unusual growth of grass and herbage, forming conspicuous circles that arrest the eye of the traveler and are calculated to excite as a prize for ages to come.”

August2015 2020 THE INDIAN TRADER November

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American Indian Artifacts, Art, and Related Collectibles August 2020 Online Only. Date and Time To Be Determined Check Website for Latest Information

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“Best of Santa Fe Auction” – Aug. 2020

$30

“Big Fall Auction” – Nov. 2020

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“Big Spring Phoenix Auction” – Mar. 2021

$30

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The Indian Trader Newspaper – August 2020 Issue – Celebrating 51 Years!

Articles inside

The Sioux Dance...

The Navajo and Their Basketry