Published in North America by Top Floor Studio Press Oklahoma State University 101 Architecture Building Stillwater, OK 74077 USA Text Š 2011 This book was designed and produced by white|forthman|hudacko All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any information storage and retrieval system, without prior permission in writing from the publisher. Library of Congress Control Number: 4116-08-2011 ISBN: 0- 10632- 4116- 001 Project managed by Randy Seitsinger Designed by white|forthman|hudacko
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Printed in Stillwater USA
+ INFORMATION Osage Hills State Park Red Eagle Route, Box 84 Pawhuska, OK 74056 Phone: 918-336-4141 Oklahoma State University School of Architecture 101 Architecture Building Stillwater, OK 74075 Phone: 405-744-6043 Text © 2011 This book was designed and produced by white|forthman|hudacko
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+ TABLE OF CONTENTS brief early history|page01 art&symbolism|page02 rite of vigil&path of the sun|page03 i’n - lon - schka|page04 concept formulation|page06 site plan 1/400|page08 site analysis|page09 sun&wind trails&views
master plan 1/150| page13 design vignettes| page15
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Since they were known as “The People of the Middle Waters”, due to their relative location between rivers, they were involved in an imminence amount of knowledge exchange. Ideas were exchanged about multiple beliefs and theories such as_ +How heavenly bodies moved in relationship with the seasons +How the meeting of the sky and earth made physical life possible
+ BRIEF EARLY HISTORY
+Life was given to the stars and planets by the “Mysterious Power, Great Creator”
The Osage, like many cultures, find their origin in myth. According to their legends, they originated as sky people, land people, and water people in the heavens. They were lead to earth by Wah-Sha-She, the name-giver. A central theme of the Osage culture was the division between sky and earth.
+How they “explored with their minds”, meaning that life was conceived in the sky and descended to earth to take physical form. That life is composed of the physical body and the soul/spirit
This division was called the Tzi-Sho and the Hunkah by Wah-Sha-She. The Tzi-Sho was the symbolic left side when facing the sun and associated with it are_ birth and life, fatherhood and maleness, the sun, the color red and peace, the buffalo and life-sustaining corn.
+That life on earth is both physical and temporal, tangible and intangible at the same time
According to Osage legend, there was a large flood that split the mother tribe into five groups based on where they took shelter geographically. These groups were called names like the Top of the Tree Sitters or Big Hills, Upland Forest People, Thorny Thicket People, Down Below People, and Heart Stays People.
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+ ART & SYMBOLISM The symbolic art of the Osage Indians incorporates three basic elements_ color, form, and subject. In addition, the schemes were all required to incorporate paired opposite meanings. These include_ sun & moon, sky & earth, and morning star & evening star. Appreciation of beauty and intellectual appreciation go hand-in-hand in Osage culture. This is conveyed in one of the most common symbols of the Osage culture. The “Four Winds/Four Upper Worlds” symbol is important to the Osage Indians because it conveys how the “Breath of Life” brought life to the earth.
+ COMMUNICATION VOCAL_ Phrasing and individual words are pictoral and create mental images of what the speaker is trying to say BODY_ Osage people were great actors and often mimicked or expressed their vocal language through body language. This was a greater system for communication than vocal FINGER_ Similar to sign language and widely utilized to communicate between tribes PICTURE_ Limited by skill but rich heritage in graphic arts. Pictures were used to represent myths and significant symbols DANCING_ The most effectice form of communication. Costumes and movements were symbols that combined to express the whole idea
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+ PATH OF THE SUN A central theme found in Osage culture is the division between the earth and sky called the Tzi-Sho and Hunkah Tzi-Sho_ Sun, life, birth, peace, day Hunkah_ Death, night, moon, black, war
+ RITE OF VIGIL Non’ - Zhin - Zhon This is one way in which the Osage gave homage to the Tzi-Sho and Hunkah. In the morning before the sun broke the horizon, men, women, and children would rub earth on their foreheads and stood in their doorways. They would weep and pray Wa-Kon’- Da’s blessing.
The Osage based their tribal structure on a manifestation of this division, thus becoming the Path of the Sun. Through the interaction of sky and earth, physical life emerged in unity and organization of the tribe was eminent.
+ STRIKING THE EARTH An important symbol in Osage culture is the sign of striking the earth. This is representative of when the earth meets the sky. Sun up and sun down are sacred times for the Osage peoples.
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The acceptance of the drum by an Osage eldest son brings both honor and responsibility to him and to his family. The I’n-Lon-Schka sets standards of conduct for the tribal members; it is religious in context, it allows the feeling of community to grow among tribal members’ and it encapsulates much of the history of the tribe and communicates tribal culture, customs and beliefs to the tribal members.
+ I’N - LON - SCHKA During the time of the Osages’ removal to Indian territory, they turned away from their old ceremonies and turned instead to new Osage traditions, one being the dance called I’n-Lon-Schka. This helped them in coping with their new life in both the white man’s world and the Indian world and through a time of great stress and spiritual confusion. The Osages celebrate their dance of the I’n-Lon-Schka over 4 days of ceremonies and dancing during a three week period in the month of June called the “Buffalo-PawingEarth Moon”. I’n-Lon-Schka means “playground of the eldest son”. The term i’n-lon is used by the Osages for the oldest son in a family, while schka is the root for words having to do with sport or play. The dance is a ceremony in honor of an eldest son in the tribe who is chosen to be the Drumkeeper for a year, the drum being the sacred instrument in this ceremony.
The drum is the center of the ceremony, both literally and symbolically, and respect for the sacredness of that instrument is one of the most important elements in the I’n-Lon-Schka. The Drum is seen as the instrument that is used to communicate with the Great Spirit and the Osage at the same time. The drum is then surrounded by a ring of singers. Each song is led by the head singer who is to know, understand and to sing some 160 to 200 separate songs during the four days of the I’n-Lon-Schka.
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At the very outer edge of the dance are the Whipmen, so called because of the braided leather whips they carry. The Whipmen act as watchmen during all four days of dancing making sure there is no unruly or undignified behavior. The Whipmen must see to that the dancers all dance. In early times they actually used their whips on any reluctant dancers.
Around the singers is the area of the male dance circle. The male dancers dance in a ceremonial dancing style, sometimes referred to as strait dance. Throughout the dance the men usually alternate between two common positions, one being a straight, relaxed, dignified, upright posture with knees slightly bent and arms and hands hanging naturally at the sides. The other position is known as “going down” and the body is brought down from the upright position into a semi-crouch or crouch while the basic step is maintained.
The I’n-Lon-Schka continues to flourish and remains as a great source of inspiration and strength to the tribe. Over three hundred dancers are present in the dance arenas of Greyhorse, Hominy, and Pawhuska on each of the weekends the dances are held it is the sense of the tribe’s having survived and succeeded which guides the practice of this Osage ceremony. The I’n-Lon-Sschka today becomes a celebration of the re-flourishing of the tribe.
On the outer edges of the men’s dance, the women circle dance quietly with their dignified dance step, which is slower than that of the men. Throughout the dances this step never varies and the women’s body positions remain upright with arms at their sides or folded holding their dance shawls. The spectators at the ceremonial dances are in harmony with what the dancers and singers are doing and understand the purpose. This audience sits quietly, treating the occasion as they would a serious religious ceremony.
+ I’N - LON - SCHKA The most sacred dance serves as an overlaying structure for the master plan. Each concentric circle allows for the manipulation of contours, landscaping and building placement. The whipmen placed on the exterior allow the patron to oversee the site and gain further reaching knowledge of the inter working of the site. The center of the site is held for the most important monument representing stricking the earth.
+ PATH OF THE SUN The Osage people hold the path of the sun to be very sacred. This path divides the earth and the sky. Sky, in the Osage tradition, represents the spirit while earth represents physical being. The I’n-Lon-Schka dance is held during the summer solstice. The path of the sun divides our site corresponding to actual angles of sunrise and sunset on the summer solstice, June 21st. This time of the sun striking the earth was and is very important to the Osage peoples.
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Some visitors say that you can almost hear echoes of the Native past through the trees. Nestled in lush, topographically rich, rolling hills, this area was once an Osage Indian settlement. When tenants finally settle down in the comfort of their quiet, private cabin, they’ll feel as if they’ve truly escaped reality and gotten away from it all. Osage Hills State Park and proposed Cultural Center is the gateway to Oklahoma’s Tallgrass Prairie. The existing park offers 1,100 acres filled with picnic tables and shelters, 20 RV campsites and 8 cabins, swimming pools, hiking trails, ball field and tennis court. Abundant fishing for bass, crappie, catfish and perch can be found in Lookout Lake, or in Sand Creek at the south end of the park. This area is overflowing with great opportunities for foliage viewing in all seasons. scale 1|400
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Celestial pattern and movement is a very intriguing subject to the Osage tribe. Relation of the stars to the seasons was and is of particular interest. The summer represents the most important and joyful season. Calculations of the position of the sun on the summer solstice, June 21st, became imperative in design. Position of the sun at sunrise and sunset also became information of highest importance.
major winds minor winds summer sun
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winter sun
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site boundary
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W NE
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The Osage tribe respect nature and their surroundings. A major goal for the park is to allow the patrons to interact and reconnect with nature and their spirituality. To preserve as much of the natural environment as possible, existing hiking trails and views were considered. The design aims at enhancing this experience by adding a new hiking loop that allows for a closer connection to the lake.
existing trails proposed trails
existing views proposed views
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F D
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G
C
A
H
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B
F
ENTRY&ACCESS|A
F
important to establish access from the primary road
PARKING//SERVICE|B
maximum of 2,000 visitors at one time - establish proper access to service facilities|4 acres&174,240 sqft
MONUMENT//MEMORIAL|C
outdoor experience to commemorate an event, person, group, or chapter in Osage tribal history|2 acres&87,120 sqft
AMPITHEATER|D
outdoor meeting and performance space |2 acres&87,120 sqft
OUTDOOR CULTURAL EXPERIENCE|E
engage visitors with Osage history and immediate landscape |10 acres&435,600 sqft
WOODS//WATER//GARDENS|F E
Includes trails, informal gathering spaces, native vegetation and natural resources. Primary focus is the natural landscape|25 acres
CULTURAL CENTER|G
houses galleries and exhibits containing information about the tribe |5 acres&50,000 sqft
RESEARCH//ARTS CENTER|H
place for research, education, library, archives, meeting, display space for visiting artists |3acres&30,000 sqft
HOUSING|J
place for 20 artists, artisans, and scholars |3houses&20,000 sqft
scale 1|150
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From the parking lot, patrons are led toward the entry down a path preserved by the natural landscape. Upon approach, a split in the path is visible. One leads toward the research and arts center, and the other to the cultural center. To bridge the gap, a series of formal planters and seating areas sprinkle the footprint as visitors are invited to explore and take in the entire site. An assembly of four trees at the corners of the intersection represent several things that are important in the Osage culture; these are_ the four seasons|spring, summer, fall, and winter, the four cardinal directions of wind|north, south, east, and west, and the four day length of the ceremonial I’n-Lon-Schka dance.
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The monument in plan takes the form of the “Striking the Earth” symbol. It is extruded out of a piece weathered Corten steel. The monument becomes a series of frames for views of the morning and evening pillars. Surrounding the monument are manicured gardens and multiple seating areas to be provided for the patrons of the park.
The cultural center has been designed to follow the line of summer solstice. This creates a view towards the central monument - and even further towards the pillar on the lake. An “observatory window” located on this facade keeps the visitors aware of what is truly important and provides a constant reminder to the Osage tribe members of what they hold sacred within the hearts of every tribe member.
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Each pillar, viewable from the central monument, is situated to meet the angle where the sun strikes the earth on the summer solstice. It is this season that is most important to the Osage people. They celebrate this time by enacting their sacred dance “I’n -Lon-Schka�. Both pillars reach above the tree line, allowing the sun to strike them respectively during sunrise and sunset. The morning pillar in the east reveals a hole representing birth, life, peace, and new beginning. In the west, the evening pillar relieves the sun in a half circle, representing the burial of the sun_ death, the end of life, and war.
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After crossing the bridge, you arrive at the two “whipmen” towers, which sit at the head of the outdoor cultural experience. This space bring you down a winding switchback pathway with break-out spaces in which hikers can sit and experience reflecting pools and review the knowledge they’ve learned thus far. These pools are all connected with flowing streams that split the switchbacks into halves_ this further enforces the division in Osage culture.
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This view frames the proposed pedestrian bridge that leads visitors towards the outdoor cultural center. A captivating view of the cultural center appears above the tree line, attracting all whom it affects.
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