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Hello, As you can see I really love finding arrowheads that are ready
to be picked up...
I enjoy just about anything outdoors
(camping, hiking, finding artifacts, floating, caving and more.)
I also enjoy everything revolving around Eagles, Wolves, Buffalo's,
and Indians. The Summer is just not long enough for all the fun to be found.
Thanks to all that come, join, and view myspace....
Pics Taken At The Cahokia Pow Wow On Sept, 9th 2006Get Your Own! | View SlideshowThunder in the Valley
Pow Wow - Duncan BCThe Trail of Tears was a tragic era of the 1830's that brought about the forced removal of Indians from their native lands in the Southeastern United States. DeKalb County, Alabama was once home to the proud Cherokee Nation who were placed on this trail against their will and sent to new homes in Oklahoma Territory. One of the groups to depart from Fort Payne, the county seat once known as Will's Town Mission for Indian Chief Red Head Will, was conducted by Cherokee leader John Benge. He left present day Fort Payne with a contingent of 1,103 Cherokees for what would become an arduous 734-mile trip. They departed Fort Payne on what is present day Highway 35 to the top of Sand Mountain, across Sand Mountain on present day Highway 75 to Albertville, to present day Highway 431 to Gunters Landing, now Guntersville. There they joined with others by crossing the river and facing hardships and sickness along the way. It is estimated that 1 out of every 7 who walked the trail perished before making it to Oklahoma."Fort Payne" was 1 of 5 stockades built in Alabama and was the only internment camp in the state. Its construction was under the command of Captain John Payne, who the Federal Government sent to lead the local garrison of soldiers. At its completion it was named Fort Payne in honor of its commander. The camp served as a holding place and an infirmary for Indians from this area as well as others from neighboring Georgia and Tennessee.A historical marker commemorating the Benge Route now stands in front of the DeKalb County Tourist Association building on Alabama Highway 35 in Fort Payne. The John Benge Ride is in remembrance of those who walked this trail and brings awareness to this tragedy.
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History of the Native American
Paleo Period
40,000 to 9,000 BP
*Note: BP stands for Before Present, thus 2000 BP would be 2000 years ago.Due to the vast differences in the text books on the probable time period that early man entered North America, I used a broad date (40,000 to 9,000) to indicate the Paleo period. Many text books cite that there is no evidence of human habitation before 13,000 in North America and other sources state that there is some evidence dating back 15,000 years ago. Many archaeologists, anthropologists, and other scientific minds theorize that man could have existed in North America as far back as 40,000 years ago. This is due to the fact that there were several major shifts in the ice age at the time. It is theorized that the land bridge from Siberia to Alaska (called Beringia) was visible and walkable three different times from 40,000 to 10,000 years ago and man could have migrated at any or all these times.
The Native Americans or American Indians history probably began some 40,000 years ago. This is the earliest known date that evidence of man was found in North America. During this time the ice age was fully in swing and an ice bridge linked Asia with North America. The theory today is that the ancestors of the American Indians were actually mongoloids. The evidence is overwhelming to this fact. The scant beard, prominent cheekbones, striaght black hair, broad face, large torso, short legs, dark brown-red skin, and a tendency to slanted eyes. The early hunters followed the herds of mamoth and other animals accross the land bridge and made their way south. The earliest evidence of man in North America is from Arogrande cave in New Mexico. Found was a bunch of chipped stones and the toe bone of a horse with a spear point embeded in it. Also found was an early clay fireplace with human fingerprints in it. These items were dated to 40,000 years ago. (Overstreet 1997) To give you an idea of the time frame, it was only 47,000 years ago that the Homo Sapiens first appeared in europe. Neandrethal man was still roaming the countryside of europe at this time. At 30,000 years, the Neandrethal man started to dissapear from Europe. At 20,000 years ago, the Cro-Magnon man was alive and well. Recently the Cro-Magnon was classified as the same species as modern man. At 20,000 years ago, evidence of the paleo man coming accross the ice bridge from Asia is still evident. This wave is thought to have been the group that populated the Americas. Human occupation of Pennsylvania, Ohio, and West Virginia from remains of bone, stone tools, and other artifacts were dated to this same time period. In July 1953, an amature archaeologist, Keith Glasscock, finds fluted points and bones of ancient man near Midland, Texas. These were also dated to 20,000 years ago. At 14,000 years ago the remains of an encampment is South America was found in a peat bog. (Overstreet 1997) It is rare to find a paleo point at all, and when or if you ever do find one, it generally dates to 12,000-8,000 years ago. At this time, the Wenatchee Clovis Cache was dated. Also the Folsom site near Folsom, New Mexico was dated to this time period. At 10,000 years ago, the glaciers receded and the American Indians were effectively cut off from Asia. A man of mongoloid decent was found entombed in a lake in Florida, along with a Sabre Tooth Tiger and a Giant Ground Sloth. An atl atl was also found, but it is not known if the American Indians invented the atl atl or if it was brought from Asia. (Overstreet 1997) It seems that the American Indians started farming between 7,000 and 3,000 years ago. Maize or corn is native to the Americas and was the staple grain of the region for many centuries before Europeans reached the New World. The origin of corn remains a mystery. Conclusive evidence exists, from archaeological and paleobotanical discoveries, that cultivated corn has existed in the southwestern United States for at least 3000 years. Discoveries in the Tehuacán Valley of southern Mexico have yielded evidence that wild corn existed there 7000 years ago and was not much different in fundamental botanical characteristics from the modern corn plant. (Encarta 1995) The Paleo peoples were mainly nomadic hunters that followed the herds of bison, mammoth, or mastadon. With the extinction of the mastadon around 8,000 years ago, the Paleo people had to learn new ways of finding food. Thus comes the Early Archaic age from 10,000 to 7,000 years ago.Get Your Own! | View Slideshow
Archaic Period
10,000 to 3,000 BPThe Archaic people were mainly hunters but farming and gathering became more a way of life as the Late Archaic period arrived. Very few farming tools are found at archaic sites, it seems that most sites were temporary hunting camps. The evidence from burial sites or excavated campgrounds is convincing that animals were frequently hunted and consumed. These animals include deer, raccoon, and waterfowl, among many other species. Fishing was a common activity during the Archaic along the coasts and rivers. The kinds of fishing, however, may have differed through time and across geographical regions. Along the upper St. Johns River in Northern Florida, within marshes and shallow lakes, small fish were found in enormous numbers in Late Archaic middens, suggesting mass-capture techniques. In different areas large fish were more common than small fish. In short, the Archaic peoples were capable of catching both small and large fish through the use of a variety of techniques which included nets, hooks, gigs, and traps. (Russo 1986) Shellfish and snails also played an important part in the subsistence of Archaic peoples. Shellfish has been suggested as one of the important factors that allowed the beginnings of permanent village life along costal areas. Among the few tools found at Archaic sites are nutting stones. These were used to crush nuts, or possibly grain. The extinction of the mastadon changed the Archaic peoples way of life so that gathering was a major part of their diet. The plants that were gathered included plants which yield seeds, nuts, fruits, roots, or greens. (Russo 1990) The Late Archaic peoples started settling down in more permanent villages as new ways of obtaining food were developed. This gave way to the Woodland period from 3,000-1,300 years ago.Get Your Own! | View Slideshow
Woodland Period
3,000 to 1,300 BPThe Woodland peoples were more farmers and gatherers. The bow was thought to have been invented at this time. Hunting was still an important part of their diet. The Woodland indians also began the mound building tradition. The Late Archaic peoples could have built mounds but the Woodland peoples mounds are numerous and some are large. Many mounds take the shape of effigys such as the Serpent Mound in Ohio, an embankment of earth resembling a snake nearly a quarter-mile long, is the largest and finest serpent effigy in North America. It is thought that the Adena peoples created this mound. The serpent undoubtedly was used for religious or mystical puroposes because of the time and effort that must have been spent constructing it. The builders carefully planned the effigy, first creating the form with stones or clay mixed with ashes and then covering it with basket loads of earth. (Artcom Ltd 1997) Woodland mounds are primarily burial mounds, although circular and geometric earthworks also appeared in some areas. The Early Woodland Adena culture created mounds in the central Ohio Valley of present-day southern Ohio, southeastern Indiana, northern Kentucky, and in West Virginia to as far east as Pittsburgh, Pa. The mounds were relatively small, simply built and generally enclose only a few burials. Many of the late Adena mounds were much larger (from 6 to 80 ft high), and were constructed over many years. They contained numerous burials, and some of them in log tombs. The largest and most elaborate mounds, built in southern Ohio, were complex geometric earthworks in the form of circles, rectangles, octagons, parallel walls, hilltop fortlike constructions, and other forms. The function of these earthworks is unknown to modern archaeologists. Late Woodland societies in the upper Mississippi valley of Illinois, Iowa, Wisconsin, and Minnesota erected effigy mounds in the period from about 400 to 1100 AD. These burial mounds were created in the forms of bird, animals, and humans such as the Marching Bears Mound in Wisconsin. Burials were placed in the area corresponding to the heart of the effigy figures. Corn, Gourds, squash, and a variety of seed plants were cultivated by Woodland peoples. Corn or maize was not the main food crop until about 700AD. Beans became another major crop by the year 1000. The large scale farming of beans and corn started the next time period. The stable food source alowed larger and more stable villages. (Washitaw 1997)Get Your Own! | View Slideshow
Mississippian Period
1,300 to 400 BPThe Mississippian time period is a time of huge villages or towns, large scale farming, and fortified walls around towns. Cahokia is a huge Mississippian city that was inhabited from 700-1400 AD. The city covered six square miles and had a population of over 20,000. A wall of posts with guard towers every seventy feet surrounded the city. A stockade was built and was two miles long. It was built for defense. The Mississippian culture is thought to have arose in the Mississippi Valley near St. Louis, around the same time corn agriculture appeared in the area. This is about the time that a social structure evolved called chiefdom by anthropologists. The chiefdom was headed by a shaman who influenced farming populations. He also directed the construction mounds, palisades, regulated trade, and conducted warfare. In addition to the chief, warriors and others held positions of inluence. The majority of the population were farmers, some living within the walls of the town and others living in small villages or family units and isolated farms for miles up and down the river valley. It's believed that the people in these outlying settlements came to large mound centers such as Cahokia for seasonal ceremonies. In addition to corn and beans as the major diet of the Mississippian culture, other plant foods included squash, gourds, and sunflower. Although agriculture became larger and more complex, the Mississippian people continued to gather local wild plant foods including nuts and berries. Plants were collected for medicinal use as well. Hunting was still important as excavations showed. The bones and antlers were used as tools. The hides for clothing. Animals were also domesticated. Turkey pens have been excavated showing that an attempt at raising domesticated animals was made. The mastadon was extinct but the indians did adapt. The whitetail deer consisted of 95% of the Mississippian meat diet. Other hunted species included squirrel, rabbit, raccoon, bear, and waterfowl. The box turtle was used as a food source and supplying the material for rattles. (Markuson 1998) Fishing was also a source of food but less important than agriculture and hunting. Shellfish was used as a food source and the crushed shell used in the manufacture of pottery. The culture reached new heights in both artistic and technology. New weapons, tools, and art were manufactured. With the introduction of the white man into the Americas started a new time period.
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The Mississippian, Quapaw and Caddo moundbuilders produced the finest pottery of prehistoric North America. Although pottery began appearing in North America a thousand years before the Mississippians, this pre-Mississippian pottery tended to be utilitarian bowls with limited ornamentation. By contrast, the Mississippians produced pottery of great durability and high artistic merit.
Archaeologists have suggested that the women of the Mississippian culture were the pottery makers. These ancient potters had no benefit of a potter’s wheel or modern kilns to produce their pottery. The Mississippians did learn to improve the strength and durability of their finished pottery by adding a tempering mixture with their wet clay. These ceramic artists began using crushed mussel shells, crushed dry clay, bone and sand to give the pottery mixture greater strength after firing. With greater strength, the potters were able to vary the appearance of their pottery, and they were no longer limited to producing pottery with only a utilitarian function.The Mississippian potters followed very specific steps in making their pottery. The potters would take their mixture of wet clay and temper to make wet clay rolls. These tempered wet clay rolls were coiled and smoothed freehand with little technical aid to assist their artistic eyes and skillful hands. After fashioning the final pottery vessel, it would be left to dry. After drying, it was placed on an open fire with little protection from the direct flames. The Mississippians lacked any pottery kilns as we understand them today. They simply fired the vessel in open fires until it hardened to a durable strength. Depending on the relative heat of the fire and the color of the local clay, the finished pottery ranged in colors from gray, brown, black and tan. Most pottery vessels cooled to varying shades of gray, which explains why it is called “grayware†pottery. As artistic expression developed, the Mississippians learned to make paints from natural materials, and these paints were used to paint the pottery surfaces prior to firing. As the natural red, tan, black and white paints began being used to decorate the pottery, the vessels became more aesthetically pleasing.As the Mississippians continued to improve their pottery making, their ceramics began taking on greater artistic expression reflecting their various cultural beliefs. Effigies began appearing as an integral part of the potters’ work. Although effigy pots are relatively rare, there are a great variety of human and animal forms.The most important of the effigy forms was the head pot vessel or trophy head vessel, which depicts the human head. They are often shown with painted surfaces and engraved lines depicting tattooing. These head pots were made in a relatively limited area of northeast Arkansas and southeast Missouri and by relatively few potters. Most are painted in red and buff paint colors but some are basic grayware. By comparing the similarities of many surviving head pots, it seems that most of the surviving head pots were made by a limited number of potters. Many head pots show definite signs of use before burial, which further suggests that these important vessels were made for more than just ceremonial purposes. The Quapaw who adopted Mississippian styling techniques also produced a limited number of head pot vessels. One such Quapaw head pot is known today at the “Screaming Quapawâ€. It has painted swirl designs and ear spools. Because the Quapaw appeared in late Mississippian times, they benefited from centuries of Mississippian pottery advances. The Quapaw certainly existed in small mound groups when the Spanish traveled through Arkansas under de Soto. The first Spanish explorers to reach Arkansas had an impact on the Quapaw because the mid-16th Century Quapaw began making pottery vessels resembling European tea pots. The total known population of surviving head pots is less than 150 making them extremely rare. Unfortunately, most head pots vessels were already broken or damaged when they were found by archaeologists, so they required reconstruction and repair. Head pots range in size from 4 inches to over 8 inches in height. A head pot taller than 7 inches is a large one. It is remarkable for a large, painted head pot to survive undamaged after being in the ground for hundreds of years.The human vessels also represent a high achievement in Mississippian art. These vessels usually depict a kneeling human figure, usually a female, in full body form with a pronounced hunched back. The legs and feet are tucked under the bottom of the vessel forming its base. Some from southeastern Missouri have an open top. The male figure is rarely exhibited and very rarely shown with genitalia. There has been much speculation to explain why these human vessels have a hunched back with vertebrae shown on the back exterior of the pottery vessels. Some have suggested that there was a cultural belief that a hunched back person had some mysterious influence and power in Mississippian society. Perhaps that is true, or perhaps the hunched back form was simply used to increase the volume capacity of the pot itself. Although human vessels were made rather uniformly, there were many stylistic variations. Some have engraving to suggest tattooing, some have holes in the ears for ear ornamentation, while still others have elaborate hairstyles. Most human effigy vessels are grayware, but some are painted with red and tan paints. Although not as rare as the head vessels, the human effigy vessels are rare and very interesting. Human effigy vessels range in size from 3 inches in over 10 inches in height. Many were broken or damaged while in the ground from heavy agricultural machinery, earthquakes and other ground moving events that have occurred over the last several hundred years. An undamaged human effigy vessel over 7 inches in height is very rare. It is often thought that the head vessels and human effigy vessels present the best image of how these prehistoric people may have looked.
The Mississippians and Quapaw also produced a great variety of animal effigy vessels. The frog, deer, fish, dog, turtle, bird and rabbit effigies have been found. Supernatural effigies have also been found such as the corn god and wild looking cat-serpents. The cultural significance of these effigy forms is unclear, but many of the effigies appear in other Mississippian artifacts. For instance, the frog seems to have been popular as it appears as the subject of pottery vessels and stone pipes. Animal effigy vessels were made both in grayware and painted varieties. The highest concentration of effigy pottery has been found in southeast Missouri and northeast Arkansas. A lesser amount of effigy pottery has been found in Illinois, western Kentucky, Mississippi and Tennessee. The Quapaw of central Arkansas were close neighbors and trading partners with the Mississippians and shared close cultural ties. Appearing at the end of the Mississippian period, the Quapaw adopted the high artistic pottery styles of their late Mississippian neighbors. Some splendid painted animal effigies have been found at proto-historic Quapaw sites in east central Arkansas and western Mississippi. One highly unusual 16th Century Quapaw vessel from Lee County, Arkansas is that of two intertwined dogs with opposing red and tan painted swirls.The Mississippians of southeast Missouri and northeast Arkansas and the Quapaw of central Arkansas and western Mississippi also produced highly decorated painted bottles and jars. Although many lack any effigy forms, these bottles and jars are richly adorned with fantastic painted patterns that are uniquely Mississippian. Many exhibit painted swirls, crosses, and geometric patterns that perhaps carry a cultural or religious meaning. The finest of the painted Mississippian bottles and jars were found from the Missouri boot heel to northern Mississippi.Pottery making was not limited to the Mississippi River Valley. The Mississippians in the present-day southeast United States and the Caddo in southwest Arkansas, east Texas and southeast Oklahoma also produced some exceptional pottery. Although the southeastern Mississippians and Caddo are not well known for making effigy pottery, they did produce some of the most exceptional and delicate pottery ever produced by any pre-Columbian culture.Where the Caddo lacked in painted and effigy pottery, they excelled in the making of very thin and well-proportioned pottery vessels that often exhibited elaborate surface incising or engraving. These delicate vessels ranged in colors from dark gray, brown and black, and the potters often highlighted the engraved areas by embedding red ochre paint. Caddo pottery has the same history of shell tempering as Mississippian pottery found along the Mississippi River Valley, but Caddo pottery tends to be smoother, thinner and more symmetrical than pottery from along the Mississippi River. The Caddo produced three major pottery varieties: bowls, jars and bottles. The high water mark in Caddo pottery is found in the engraved Caddo tripod bottles and compound bottles, and when the Caddo did produce an effigy vessel, the quality was normally very high.The southeastern Mississippians also lacked a tradition of producing painted or effigy pottery, but they did produce some the finest and most delicate pottery vessels ever made by any Mississippian potters. Many sites in northern Georgia have produced some exceptional, well-proportioned urns and other ceramic containers with intricate designs stamped onto the exterior surface of the vessels. Some of these Mississippian pottery vessels from Georgia exceed 13 inches in height and width.No other artifacts have so thoroughly preserved Mississippian artistry as the ceramic works of these ancient potters. In looking at some of the exceptional head vessels and human effigy vessels, the present-day viewer has a rare opportunity to look into the eyes of a people lost to history.Great Spirit Speaks"My children, in my love for you I have given you nine guides that will bless you, and walk with you this Earth Walk which you have chosenThese guides come in the form of
animal totems, and represent the power and medicine which we carry within us...all we need do is recognize and call upon them for the guidance and love which they are waiting to provide.The animal totems sit in the 4 cardinal directions (East, South, West, and North) they also dwell in the 3 spiritual directions
(above, below and within)
There is also a totem animal which walks on each side of us.East: The guide that presents us our spiritual challenges, and guards our path as walk the Trail to WisdomSouth: This animal protects that child that dwells within each of our spirits, and teaches us to find the balance of humility and sacred trust.. This animal brings to us the quality of innocence .West: From this animal we learn our personal truth, and find our answers that reside within. This animal with show us the path to reach our personal goalsNorth: The animal in the North brings with it wise counsel, and teaches us when to speak, and when to listen. With this animal comes the ability and wisdom to recognize and be grateful for the blessings which are bestowed upon us each day.Above: The guide which dwells above is our teacher about the Great Star Nation, and shows us the way to honor those Great Spirits which come from the stars. This animal is a constant reminder that you came from the stars and to the stars you shall return.The spirit which Walks Above is the guardian of you the Dreamtime, and will guide you as you walk to the other dimensions, and explore the expanse of the other worlds.Below: This is your spirit of the inner Earth, and will teach you the ways of keeping yourself grounded, and your moccasins on the path.Within: This is the way to finding the joy that your heart, soul, and spirit desire on this walk. The spirit from within shows you how to be faithful and true to yourself. This animal is the protector of that sacred space which is yours alone, and no one else can enter without your permissionThe animal which walks with us on our left side is the protector of our female side, and teaches us the value of loving, and caring for ourselves in a nurturing way.From this animal we are to learn to receive the abundance that Grandfather has provided for us.There is also a totem animal which walks with us on the right side, and protects our male side, and teaches us that Grandfather is there to protect and guide us at all times, this animal also carries our warrior spirit, and provides us with the courage to walk our walk upon our pathTo learn about your personal Totem Animals
You may order a Totem Animal Reading from the Reading Page(information on this page is from my personal observations, as well as information gleaned from Ted Andrews "Animal Speak" and the Medicine Cards)Animal Power EnergiesEagle
Eagle is the totem of the spirit. It is through Eagle that we maintain our connection to the Great Spirit or Grandfather.
It is through Eagle that we obtain great wisdom.
Hawk
Hawk is the messenger of the animal world, and teaches us to be ever observant, and learn from the messages that life is sending us.
Elk
Elk medicine brings us the stamina to pursue our life path, and continue on or journey. Elk teaches us how to pace our self that we may have the energy to complete that which we have begun.
Deer
Deer teaches us gentleness, and how to win over our enemies through love instead of force.
Bear
Bear is the totem of introspection, and through his energies we learn to look within ourselves, not only for our answers, but for the nourishment provided by Earth Mother.
Snake
Snake medicine is a powerful medicine that is the power of creation. Snake embodies our sexuality, psychic energies, reproduction, and our immortality.
Skunk
Skunk brings with it the power of respect. Skunk calls on us to rely and respect the messages which come through our senses. Through skunk we learn to respect ourselves, for it is only then that others will respect us.
Otter
Otter is woman medicine, and teaches us the beauty of our female energies. It is Otter that brings forth our ability to allow others into our lives without doubt, jealousy, or fear.
Butterfly
Butterfly brings about the transformation in our life. Through Butterfly energy we pass from the cocoon into the larva stages, and on into the birth of spirit that we may soar in our freedom of self.
Turtle
Turtle is our Earth Mother, and through this energy we learn to be caring and nurturing. Turtle reminds us that we must never take anything from the Earth without replacing, thus we learn the value of all creation.
Moose
Moose brings the power of self-esteem. It is through moose that we are able to recognize our wisdom, and that knowledge allows us to accept the recognition that we deserve.
Porcupine
Porcupine brings us the childlike innocence which is needed to make our spirit whole. It is through Porcupine that we learn the power of trust and faith in the plan of the Grandfathers.
Coyote
Coyote medicine is the medicine of the trickster. It is through this medicine that we learn about ourselves through our own mistakes. Coyote has the power to use his trickery to turn a bad situation into a great learning experience by teachings us the lessons of life.
Dog
Dog energy is loyalty. It is through Dog that we learn to accept others as they are, and to serve others with no thought of self.
Wolf
Wolf is the teacher. It is through wolf that we learn the greater lessons of life. Wolf is the bringer of new ideas.
Raven
Raven energy is the power of magic. Raven medicine is not to be feared, but teaches us to use our magic for the good of mankind, and not for our own selfish ends.
Mountain
Lion
Mountain Lion is the energy of leadership, thus often times making it a difficult energy to deal with. If we listen to Mountain Lion we learn to become the leader that people follow by choice, not by force. Mountain Lion has the wisdom to lead through love, not through fear.
Lynx
Lynx is the knower of secrets. Those things which we are often blind to can be revealed by Lynx. Lynx brings to us a special clairvoyant knowing that isn't always available to those who do not possess Lynx medicine.
Buffalo
Buffalo energy is the energy of prayer and abundance. Buffalo is the most sacred of animals to the Native Americans. If you have Buffalo energy you will know that your prayers are heard by the Grandfather, and this puts you in the position of being sought out by those needing assistance.
Mouse
Mouse brings the energy of scrutiny. It is through Mouse that we learn that least of details can be a major factor in the out come of our journey. Without Mouse there would be very little order in our life.
Owl
Owl gives us the power to see that which is hidden to the naked eye, his ability to see in the darkness reveals things which bring great wisdom and knowledge.
Beaver
Beaver is the medicine of the builder. It is through Beaver that we are able to build our lives upon the most illusive of foundations. Beaver teaches us that teamwork is the answer to achieving great things, he teaches us about the value of partnerships and relationships.
Opossum
Opossum teaches us the medicine of diversion. Opossum supplies us with the ability to use strategy in difficult situations, and to rely upon our instincts.
Crow
Crow is the medicine of the "Universal Law." If you are blessed with the medicine of Crow you are so in tune with the law of the universe you are able to bend the law of the physical universe. Those who possess Crow medicine are given the duty of protecting the sacred universal law.
Fox
Fox medicine provides us with the gift of camouflage. It is through this medicine that we are able to confuse and elude our enemies.
Squirrel
Squirrel is the gatherer. It is through Squirrel medicine that we learn to to gather and store our energies so they are available at times when they are most needed. Squirrel teaches us the wisdom of preparing for the future, and not squandering all that we have on today.
Dragonfly
Dragonfly is the totem of the dreamtime, and illusion. Dragonfly gives us the gift of communication with the nature spirits. Dragonfly teaches us how to differentiate between the real and the imaginary energies of life, and to bring your thoughts and actions into a form which you can bring into the reality of your life.
Armadillo
Armadillo gives us the gift of setting boundaries. With Armadillo medicine you can prevent others from invading your sacred space and allowing others to take advantage of you.
Badger
Badger medicine brings us the gift of aggression. It is this medicine that allows us to express ourselves and not allow others to intimidate us.
Rabbit
Rabbit brings us the knowledge of fear, and teaches us that which we fear is that which we will bring upon ourselves. Only by acknowledging our fears can we overcome them.
Turkey
Turkey is known by the Native Americans as the Give-Away Eagle. Those with Turkey medicine have truly risen above the ego, and are willing to sacrifice self in order to help others.
Ant
Ant brings us patience. Those with Ant medicine have the knowledge that all of their desires will be filled in time. Ant medicine provides us with the that the Universe will provide all of our needs.
Weasel
Weasel medicine gives us the ability to look for hidden meanings, and reasons. Weasel energy gives us the power to discern what is really being said so that we are not taken in by those who would try to manipulate and control us.
Grouse
Grouse medicine is the medicine of the Sacred Spiral. The Sacred Spiral is one of the ancient symbols for personal power, and enlightenment.. It is through the spiral movement that our spirit is able to travel to the center of the spiral and return with any magical energy it needs.
Horse
Horse medicine is the medicine of ultimate power. Native Americans believe that is you can steal an enemies horse, you have stolen his power. Your true power comes through the wisdom you acquire by remembering your total journey, not only in this life time, but the life times that came before. Through this wisdom we learn not to judge others, but to have compassion for them in their journey.
Lizard
Lizard brings the medicine of the dreamers, and is the shadow side of our reality. It is through Lizard medicine that we are able to look into our dreams, and decide if they are what we want in the physical world. It is our ability to manifest and create our own reality.
Antelope
Antelope medicine is ACTION, and not only action, but action which is brought about by assessing a situation and making wise decisions before we act. Antelope gives us the ability to not only assess a situation quickly, but to act upon that assessment quickly. Antelope gives you the assurance needed to act through knowledge and not through fear.
Frog
Frog medicine is of the water, and brings us the ability to cleanse ourselves, emotionally, and spiritually. It is through Frog that we are able to put aside the stress of the day and renew ourselves.
Swan
Swan gives us the medicine of the state of Grace. It is through this medicine that we are able to enter into the states of meditation and become one with all the planes of consciousness. Swan teaches us to surrender to the grace of the rhythm of the universe, which allows us to put aside out physical body and enter the Dreamtime where we get in touch with, and accept the transformation of our lives.
Dolphin
Dolphin medicine teaches us the breath of life. By learning to change the rhythm of our breathing, we are able to tap into other life forms, and acquire knowledge and information.
Whale
Whale is the Record Keeper, and carries within him all of the history of Mother Earth. Whale communicates through sound frequencies, and vibrations. Those with Whale medicine have the gift of using sound to bring balance and healing to our emotional, and physical bodies.
Bat
Bat is the medicine of rebirth. It is though this energy that we learn to die a ritual death and be reborn. This death symbolizes a death of our old ways of life, and our personal identity, bring about the rebirth of the spiritual entity that we truly are.
Spider
Spider medicine is the medicine of the master weaver. Spider wove the alphabet, and brought the ability for man to communicate, and record their history through language. It is through Spiders weaving that the creative forces bring forth the beautiful intricate patterns of our lives. Spider medicine reminds us that it is not ourselves, but the Universe which has the design for the fabric of our lives.
Hummingbird
Hummingbird medicine brings the songs of joy to our spirit. It is through hummingbird that we are able to have a joyful and loving heart, and enjoy the beauty of life.
Books:
When a New Jersey sixth-grader threw together a paper on the flags of French-speaking countries, he flunked the homework assignment, but never lost interest in the flags."Every flag has a story. It's sort of a snapshot of what people want to say about themselves," said Donald Healy, who was that boy and who now, as an adult, works as a computer specialist designing databases for the state of New Jersey.Healy is a past president of a North American association of vexillologists, "flag geeks" who spend their spare time studying flags and their symbolism. "Vexillology" comes from the word "vexillum," a square flag of the ancient Roman cavalry.In the mid-1990s, at an international congress of vexillology in Warsaw, Poland, a hundred flag geeks hunkered down to hear Healy talk about Native American tribal flags."It sort of blew away everybody in the lecture hall because nobody knew about them. Here was a whole realm of flags that had never before been seen by these people," Healy said during a phone interview from his home in New Jersey.He and Peter Orenski co-authored a book titled "Native American Flags," containing 183 tribal flags, to be released this month.History's first documented use of flags by Native American tribes dates back to the Civil War. Five tribes that had been forced to move to Oklahoma's Indian Territory fought with the Confederacy under their own banner. The Choctaw flag still contains element of that Civil War banner, Healy said.The Arapaho, on Wyoming's Wind River Reservation, designed one of the first of the modern Native American tribal flags. The idea for the flag, which was adopted in 1956, surfaced as a way to honor war veterans.The Arapaho flag contains seven stripes of red, white and black. The red symbolizes the people, the black symbolizes strength in the face of death and the white represents knowledge to be passed on to the young, according to information on a tribal Web site.A circle, within a white triangle, is divided into two parts. The circle represents the world, while the white line, which divides the circle into two semi-circles, represents the Great Spirit.In addition to proclaiming tribal identity, flags are a tool for expressing sovereign status, Healy said.Most Native American tribes began adopting flag designs in the 1970s and '80s. The explosion in designs seems to have been triggered by a series of landmark federal statutes that strengthen tribal self-government and sovereignty rights.The proliferation of casino gaming also propelled some tribes to design flags."We heard of dozens of instances where the reason for adopting a flag was 'we needed something to fly outside our casino,'" Healy said.Among Native American flags, Healy and Orenski have their personal favorites."The Northern Cheyenne flag is simple, crisp, full of meaning and one of the best designs on the continent," Healy said.The Cheyenne flag contains the Morning Star, symbolized by a square set on a corner with lines emerging from it, set against a blue background."Setting the square on a corner, right away it creates a dynamic," Orenski said.The striking design is distinctive and easily recognizable."If you belong, you know the symbolism," Orenski said.Morning Star was one name for Dull Knife, the Northern Cheyenne chief who led his people on a heart-breaking journey back from their forced placement in Oklahoma to their ancestral lands in Montana.The Blackfeet Nation's flag contains a map of its reservation."My theory is, they're saying this is all the land we've got left and we're telling you, 'This is ours,' " Healy said.Each element on the Crow Tribe's sky-blue flag represents sacred aspects of the traditional Crow way of life. Those images include a tepee, war bonnets, peace pipe, medicine bundle and sweat lodge."Everything about us is on that flag," said George Reed, the tribe's secretary of cultural education.The sun and its 12 rays represent the Crow's 13 tribal clans, with the sun itself representing the Greasy Mouth clan, Reed said. The Wolf, Pryor and Big Horn mountains are also depicted on the flag.The red flag of the Flathead Nation also includes a tepee in the center. The flag is presented whenever the tribe's color guard appears at events, including parades, pow-wows and some funeral processions.The flag of the Chippewa Cree of the Rocky Boy's Reservation bears the tribal seal, with images of a tepee, eagle, buffalo head, bear paw tracks, a braid of sweetgrass, eagle feathers and peace pipes. The sun's rays on the flag represent the 15 sacred grass dance chiefs active in preserving the culture of the Chippewa Cree, while the writing under the sun represents good health and good fortune for the tribe.The Assiniboine and Gros Ventre tribes, who share the Fort Belknap Reservation, symbolize their relationship by a buffalo skull divided into two colors. Although divided, it remains one figure. A jagged line across the top of the skull represents the Milk River. Snake Butte, a well-known landmark, appears in the background.A buffalo robe stretched between two chiefs on the Fort Peck tribal flag symbolizes the bond of friendship and understanding between the Assiniboine and the Sioux tribes on the reservation, said Vice Chairman Ray K. Eder.Flags have been known to shift colors and even designs over time. Healy has seen some flags shift from light blue to purple or midnight blue depending on the color palette of the flag manufacturer. Flags can also change with the election of new tribal leaders.Healy and Orenski's book describes the buffalo skull on the Fort Belknap Reservation flag as brown and white, while a recent photograph shows the skull in black and white. The authors depict the Northern Cheyenne flag as a deep blue and white, but a flag at the tribal offices is a paler blue and yellow.While many tribal flags are filled with sacred meaning, some seem to suffer from design by committee, Healy said. Members of the Wampanoag in New England fought for 15 years over their flag's design before settling on a design this year."If they fight over it for 15 years, it's really important to them," he said.Members of the North American Vexillological Association tend to be equally passionate.Healy has collected about 500 full-size national flags and 85 tribal flags. He recently loaned eight of the tribal flags for a film being made for the opening of the Smithsonian Institution's National Museum of the American Indian in the fall of 2004.A pet peeve among vexillologists is the use of lettering on flags.A flag is a symbol, Healy said. It should stand for what it is without the need for words. Words are hard to read on a waving flag, and, as is the case with the Montana flag, the lettering can appear backward on the flag's flip side.The most memorable designs tend to be startlingly simple, Healy said.While Healy is still collecting Native American flags from tribes in the United States, he has branched out to gather flags from Canadian tribes and indigenous Latin American peoples. In his spare time, he also delves into the relationships between flags.Healy once traced the influence of the Dutch flag - the first tricolor flag associated with a sovereign, democratic-style government - to a chain of more than 120 flags, including the state flag of New Jersey and about one-third of the national flags in Africa. He linked all of those flags back to the Dutch flag's red, white and blue horizontal stripes
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