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NOW FOR YOUR VIEWING PLEASURE…
AMERICAN INDIAN ARTIFACT CATALOG & PRICE GUIDE
BASKETS
BEADWORK
JEWELRY
BLANKETS
POTTERY
QUILLWORK
ARTIFACTS
RUGS
Written by dennis Eros
some 405 b/w photographs
96 pages
The American Indian Catalog Co.,
Watsonville, California (CA),
1974
Soft cover
Condition: Very Good.
1st Edition
Least bit of browning/staining to front and back covers, else fine.
Emphasis on Western Indians
Still useful as a reference since this was Volume 1, Number 1.
BASKETS
BEADWORK
JEWELRY
BLANKETS
POTTERY
QUILLWORK
ARTIFACTS
RUGS
Written by dennis Eros
some 405 b/w photographs
96 pages
The American Indian Catalog Co.,
Watsonville, California (CA),
1974
Soft cover
Condition: Very Good.
1st Edition
Least bit of browning/staining to front and back covers, else fine.
Emphasis on Western Indians
Still useful as a reference since this was Volume 1, Number 1.
+++PLUS+++
The Hopi Approach to the Art of Kachina Doll Carving
Eric Bromberg
Photos by Michael Mouchette
Drawings by Neil David
Introduction by Dr. Frederick Dockstader
Published by Schiffer
West Chester, Pennsylvania (PA),
1986.
Soft Cover.
Condition: vg+.
95 pages;
text clean & tight; color photo plates; b/w illustrations;
11" tall
Paperback. ?
ISBN 0-88740-062-0
Explains and presents the variety of dolls through color pictures, link drawings and a concise text. The beautiful diversity of Hopi Kachina dolls is pictorially presented to show past and present.
The approach to this essay is not that of an academic, but rather it reflects the experiences of a trader among the Hopi. While Kachina dolls can be made by all Pueblo tribes, only rarely are dolls made for sale except by the Hopi. There are a few Zuni, Jemez, and San Juan Kachina dolls available which, while authentic, are only a negligible percentage of dolls on the market today. The Kachina doll discussed herein is a carved representation of a ceremonial figure taking part in celebration of the Kachina religion. They are carved, according to Wright, as an effort by the male dancers to pass on to the women some contact with the supernatural which the men have experienced. J.W. Fewkes called them "kindergarten instruction materials of the Hopi." (In a letter to me, Barton Wright says, "The doll is not an instructional gift to a girl. It is a prayer object, a religious item that has meaning only in those cultures that practice Pueblo religion.") Each figure is masked. Unmasked figures are not Kachina dolls, rather they are social dancer dolls. For purposes of easier discussion, both types will be designated as Kachina dolls in this essay. For discussion of the Kachina religion and ceremonies, see books listed in the attached bibliography. (Vorwort) / INHALT : Aholi -- Albino Chakwaina -- Apache -- Ball-Players -- Bear -- Bear Clan -- Black Bear -- Black Buffalo -- Blue Bear -- Blue Sand Snake -- Buffalo Maid -- Burro -- Butterfly -- Butterfly Maid front cover -- Cactus Stick -- Cat -- Cedar Bark Head -- Chakwaina's Mother -- Chili Pepper -- Cloud -- Coal -- Colorful Heheya -- Colorful Kokopeli -- Comanche -- Comanche Maid -- Corn Dancer -- Corn Ruff Whipper -- Coyote Clan -- Hututu -- Ice Man Tewa -- Kaisale -- Kaisale Mana -- Laguna Deer Dancer -- Lightning -- Longhair -- Longhair Maid -- Longhair Uncle -- Ma alo -- Masau'u -- Mountain Sheep -- Mountain Sheep Herder -- Mouse -- Mud-Thrower -- Mudhead -- Navajo Clown -- Navajo Maid -- Old Man -- One-Horn -- Over-The-Cloud-Man -- Owl -- Pahlik Mana back cover -- Paiyakyamu -- Payik-ala -- Peeping Out Man -- Pig -- Piki??
The Hopi Approach to the Art of Kachina Doll Carving
Eric Bromberg
Photos by Michael Mouchette
Drawings by Neil David
Introduction by Dr. Frederick Dockstader
Published by Schiffer
West Chester, Pennsylvania (PA),
1986.
Soft Cover.
Condition: vg+.
95 pages;
text clean & tight; color photo plates; b/w illustrations;
11" tall
Paperback. ?
ISBN 0-88740-062-0
Explains and presents the variety of dolls through color pictures, link drawings and a concise text. The beautiful diversity of Hopi Kachina dolls is pictorially presented to show past and present.
The approach to this essay is not that of an academic, but rather it reflects the experiences of a trader among the Hopi. While Kachina dolls can be made by all Pueblo tribes, only rarely are dolls made for sale except by the Hopi. There are a few Zuni, Jemez, and San Juan Kachina dolls available which, while authentic, are only a negligible percentage of dolls on the market today. The Kachina doll discussed herein is a carved representation of a ceremonial figure taking part in celebration of the Kachina religion. They are carved, according to Wright, as an effort by the male dancers to pass on to the women some contact with the supernatural which the men have experienced. J.W. Fewkes called them "kindergarten instruction materials of the Hopi." (In a letter to me, Barton Wright says, "The doll is not an instructional gift to a girl. It is a prayer object, a religious item that has meaning only in those cultures that practice Pueblo religion.") Each figure is masked. Unmasked figures are not Kachina dolls, rather they are social dancer dolls. For purposes of easier discussion, both types will be designated as Kachina dolls in this essay. For discussion of the Kachina religion and ceremonies, see books listed in the attached bibliography. (Vorwort) / INHALT : Aholi -- Albino Chakwaina -- Apache -- Ball-Players -- Bear -- Bear Clan -- Black Bear -- Black Buffalo -- Blue Bear -- Blue Sand Snake -- Buffalo Maid -- Burro -- Butterfly -- Butterfly Maid front cover -- Cactus Stick -- Cat -- Cedar Bark Head -- Chakwaina's Mother -- Chili Pepper -- Cloud -- Coal -- Colorful Heheya -- Colorful Kokopeli -- Comanche -- Comanche Maid -- Corn Dancer -- Corn Ruff Whipper -- Coyote Clan -- Hututu -- Ice Man Tewa -- Kaisale -- Kaisale Mana -- Laguna Deer Dancer -- Lightning -- Longhair -- Longhair Maid -- Longhair Uncle -- Ma alo -- Masau'u -- Mountain Sheep -- Mountain Sheep Herder -- Mouse -- Mud-Thrower -- Mudhead -- Navajo Clown -- Navajo Maid -- Old Man -- One-Horn -- Over-The-Cloud-Man -- Owl -- Pahlik Mana back cover -- Paiyakyamu -- Payik-ala -- Peeping Out Man -- Pig -- Piki??
----------------------------------------------
FYI
Native Americans in the United States are the indigenous peoples in North America within the boundaries of the present-day continental United States, including parts of Alaska and the island state of Hawaii. They are composed of numerous, distinct tribes, states, and ethnic groups, many of which survive as intact political communities. The terms used to refer to Native Americans are controversial; according to a 1995 US Census Bureau set of home interviews, most of the respondents with an expressed preference refer to themselves as American Indians or Indians.
In the last 500 years, Afro-Eurasian migration to the Americas has led to centuries of conflict and adjustment between Old and New World societies. Most of the written historical record about Native Americans was made by Europeans after their immigration to the Americas. Many Native Americans lived as hunter-gatherer societies, although in many groups, women carried out sophisticated cultivation of a variety of staples: maize, beans and squash. Their cultures were quite different from those of the agrarian, proto-industrial immigrants from western Eurasia. The differences in culture between the established native Americans and immigrant Europeans, as well as shifting alliances among different nations of each culture, caused a great deal of political tension and ethnic violence. Estimates of the pre-Columbian population of what today constitutes the US vary significantly, ranging from 1 million to 18 million.
After the colonies revolted against Great Britain and established the United States of America, President George Washington and Henry Knox conceived of the idea of "civilizing" Native Americans in preparation for United States citizenship. Assimilation (whether voluntary as with the Choctaw, or forced) became a consistent policy through American administrations. During the 19th century, the ideology of Manifest destiny became integral to the American nationalist movement. Expansion of European-American populations after the American Revolution resulted in increasing pressure on Native American lands, warfare between the groups, and rising tensions. In 1830, the US Congress passed the Indian Removal Act, authorizing the government to relocate most Native Americans of the Deep South east of the Mississippi River from their homelands to accommodate European-American expansion from the United States. Government officials thought that by decreasing the conflict between the groups, they could also help the Indians survive. Remnant groups have descendants living throughout the South. They have organized and been recognized as tribes since the late 20th century by several states and, in some cases, by the federal government.
The first European Americans encountered western tribes as fur traders. As United States expansion reached into the American West, settler and miner migrants came into increasing conflict with the Great Plains tribes. These were complex nomadic cultures based on using horses and traveling seasonally to hunt bison. They carried out strong resistance to American incursions in the decades after the American Civil War, in a series of "Indian Wars", which were frequent up until the 1890s. The coming of the transcontinental railroad increased pressures on the western tribes. Over time, the US forced a series of treaties and land cessions by the tribes, and established reservations for them in many western states. US agents encouraged Native Americans to adopt European-style farming and similar pursuits, but the lands were often too poor to support such uses.
Contemporary Native Americans today have a unique relationship with the United States because they may be members of nations, tribes, or bands of Native Americans who have sovereignty or independence from the government of the United States. Their societies and cultures flourish within a larger population of descendants of immigrants (both voluntary and slave): African, Asian, Middle Eastern, and European peoples. Native Americans who were not already U.S. citizens were granted citizenship in 1924 by the Congress of the United States.
In 1975 the Indian Self-Determination and Education Assistance Act was passed, marking the culmination of 15 years of policy changes. Related to Indian activism, the Civil Rights Movement and community development aspects of social programs of the 1960s, the Act recognized the need of Native Americans for self-determination. It marked the U.S. government's turn away from the policy of termination; the U.S. government encouraged Native Americans' efforts at self government and determining their futures.
There are 562 federally recognized tribal governments in the United States. These tribes possess the right to form their own government, to enforce laws (both civil and criminal), to tax, to establish requirements for membership, to license and regulate activities, to zone and to exclude persons from tribal territories. Limitations on tribal powers of self-government include the same limitations applicable to states; for example, neither tribes nor states have the power to make war, engage in foreign relations, or coin money (this includes paper currency).
Many Native Americans and advocates of Native American rights point out that the US Federal government's claim to recognize the "sovereignty" of Native American peoples falls short, given that the US still wishes to govern Native American peoples and treat them as subject to US law. True respect for Native American sovereignty, according to such advocates, would require the United States federal government to deal with Native American peoples in the same manner as any other sovereign nation, handling matters related to relations with Native Americans through the Secretary of State, rather than the Bureau of Indian Affairs. The Bureau of Indian Affairs reports on its website that its "responsibility is the administration and management of 55,700,000 acres (225,000 km2) of land held in trust by the United States for American Indians, Indian tribes, and Alaska Natives." Many Native Americans and advocates of Native American rights believe that it is condescending for such lands to be considered "held in trust" and regulated in any fashion by a foreign power, whether the US Federal Government, Canada, or any other non-Native American authority.
“ Forced termination is wrong, in my judgment, for a number of reasons. First, the premises on which it rests are wrong ... The second reason for rejecting forced termination is that the practical results have been clearly harmful in the few instances in which termination actually has been tried ... The third argument I would make against forced termination concerns the effect it has had upon the overwhelming majority of tribes which still enjoy a special relationship with the Federal government ... The recommendations of this administration represent an historic step forward in Indian policy. We are proposing to break sharply with past approaches to Indian problems. ”
—President Richard Nixon, Special Message on Indian Affairs, July 8, 1970.
In the last 500 years, Afro-Eurasian migration to the Americas has led to centuries of conflict and adjustment between Old and New World societies. Most of the written historical record about Native Americans was made by Europeans after their immigration to the Americas. Many Native Americans lived as hunter-gatherer societies, although in many groups, women carried out sophisticated cultivation of a variety of staples: maize, beans and squash. Their cultures were quite different from those of the agrarian, proto-industrial immigrants from western Eurasia. The differences in culture between the established native Americans and immigrant Europeans, as well as shifting alliances among different nations of each culture, caused a great deal of political tension and ethnic violence. Estimates of the pre-Columbian population of what today constitutes the US vary significantly, ranging from 1 million to 18 million.
After the colonies revolted against Great Britain and established the United States of America, President George Washington and Henry Knox conceived of the idea of "civilizing" Native Americans in preparation for United States citizenship. Assimilation (whether voluntary as with the Choctaw, or forced) became a consistent policy through American administrations. During the 19th century, the ideology of Manifest destiny became integral to the American nationalist movement. Expansion of European-American populations after the American Revolution resulted in increasing pressure on Native American lands, warfare between the groups, and rising tensions. In 1830, the US Congress passed the Indian Removal Act, authorizing the government to relocate most Native Americans of the Deep South east of the Mississippi River from their homelands to accommodate European-American expansion from the United States. Government officials thought that by decreasing the conflict between the groups, they could also help the Indians survive. Remnant groups have descendants living throughout the South. They have organized and been recognized as tribes since the late 20th century by several states and, in some cases, by the federal government.
The first European Americans encountered western tribes as fur traders. As United States expansion reached into the American West, settler and miner migrants came into increasing conflict with the Great Plains tribes. These were complex nomadic cultures based on using horses and traveling seasonally to hunt bison. They carried out strong resistance to American incursions in the decades after the American Civil War, in a series of "Indian Wars", which were frequent up until the 1890s. The coming of the transcontinental railroad increased pressures on the western tribes. Over time, the US forced a series of treaties and land cessions by the tribes, and established reservations for them in many western states. US agents encouraged Native Americans to adopt European-style farming and similar pursuits, but the lands were often too poor to support such uses.
Contemporary Native Americans today have a unique relationship with the United States because they may be members of nations, tribes, or bands of Native Americans who have sovereignty or independence from the government of the United States. Their societies and cultures flourish within a larger population of descendants of immigrants (both voluntary and slave): African, Asian, Middle Eastern, and European peoples. Native Americans who were not already U.S. citizens were granted citizenship in 1924 by the Congress of the United States.
In 1975 the Indian Self-Determination and Education Assistance Act was passed, marking the culmination of 15 years of policy changes. Related to Indian activism, the Civil Rights Movement and community development aspects of social programs of the 1960s, the Act recognized the need of Native Americans for self-determination. It marked the U.S. government's turn away from the policy of termination; the U.S. government encouraged Native Americans' efforts at self government and determining their futures.
There are 562 federally recognized tribal governments in the United States. These tribes possess the right to form their own government, to enforce laws (both civil and criminal), to tax, to establish requirements for membership, to license and regulate activities, to zone and to exclude persons from tribal territories. Limitations on tribal powers of self-government include the same limitations applicable to states; for example, neither tribes nor states have the power to make war, engage in foreign relations, or coin money (this includes paper currency).
Many Native Americans and advocates of Native American rights point out that the US Federal government's claim to recognize the "sovereignty" of Native American peoples falls short, given that the US still wishes to govern Native American peoples and treat them as subject to US law. True respect for Native American sovereignty, according to such advocates, would require the United States federal government to deal with Native American peoples in the same manner as any other sovereign nation, handling matters related to relations with Native Americans through the Secretary of State, rather than the Bureau of Indian Affairs. The Bureau of Indian Affairs reports on its website that its "responsibility is the administration and management of 55,700,000 acres (225,000 km2) of land held in trust by the United States for American Indians, Indian tribes, and Alaska Natives." Many Native Americans and advocates of Native American rights believe that it is condescending for such lands to be considered "held in trust" and regulated in any fashion by a foreign power, whether the US Federal Government, Canada, or any other non-Native American authority.
“ Forced termination is wrong, in my judgment, for a number of reasons. First, the premises on which it rests are wrong ... The second reason for rejecting forced termination is that the practical results have been clearly harmful in the few instances in which termination actually has been tried ... The third argument I would make against forced termination concerns the effect it has had upon the overwhelming majority of tribes which still enjoy a special relationship with the Federal government ... The recommendations of this administration represent an historic step forward in Indian policy. We are proposing to break sharply with past approaches to Indian problems. ”
—President Richard Nixon, Special Message on Indian Affairs, July 8, 1970.
---------------
In Pueblo religious practices, Kachina (also spelled Katsina) refers to three related things:
Supernatural entities or spirits capable of influencing the natural world.
The men of the tribe dressed and masked to represent the Kachinas in traditional dances/ceremonies. Their beliefs are that such dancers actually become the spirits they represent for the duration of the ceremony. Even though there are male and female Kachinas, only men can represent them.
In Hopi and Zuni tribes, masked dolls which represent Kachina spirits, made (by the Hopi) of cottonwood root or (by the Zuni) of pine. They are presented to the women and children of the tribe and are kept in the home as fetish objects.
The Kachina are ancestral spirits which act as intermediaries between humans and the gods. The identity of each Kachina is depicted by the specific shape of the mask, intricate use of color, and elaborate ornamentation with feathers, leather, and fabric. Each Kachina is also portrayed using distinct behavior, dance steps, gestures, and vocalizations.
Supernatural entities or spirits capable of influencing the natural world.
The men of the tribe dressed and masked to represent the Kachinas in traditional dances/ceremonies. Their beliefs are that such dancers actually become the spirits they represent for the duration of the ceremony. Even though there are male and female Kachinas, only men can represent them.
In Hopi and Zuni tribes, masked dolls which represent Kachina spirits, made (by the Hopi) of cottonwood root or (by the Zuni) of pine. They are presented to the women and children of the tribe and are kept in the home as fetish objects.
The Kachina are ancestral spirits which act as intermediaries between humans and the gods. The identity of each Kachina is depicted by the specific shape of the mask, intricate use of color, and elaborate ornamentation with feathers, leather, and fabric. Each Kachina is also portrayed using distinct behavior, dance steps, gestures, and vocalizations.
(THIS PICTURE FOR DISPLAY ONLY)
---------------------------
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