Saturday, September 24, 2016

Blue Rhythmic Storm/ Blue Planetary Monkey - Electric Deer Moon of Service, Day 5

Image result for calusa indians

The Calusa (/kəˈluːsə/ kə-loo-sə) were a Native American people of Florida's southwest coast. Calusa society developed from that of archaic peoples of the Everglades region. Previous indigenous cultures had lived in the area for thousands of years.

At the time of European contact in the 16th and 17th centuries, the historic Calusa were the people of the Caloosahatchee culture. They are notable for having developed a complex culture based on estuarine fisheries rather than agriculture. Calusa territory reached from Charlotte Harbor to Cape Sable, all of present-day Charlotte and Lee counties, and may have included the Florida Keys at times. They had the highest population density of south Florida; estimates of total population at the time of European contact range from 10,000 to several times that, but these are still speculative.

Calusa political influence and control also extended over other tribes in southern Florida, including the Mayaimi around Lake Okeechobee, and the Tequesta and Jaega on the southeast coast of the peninsula. Calusa influence may have also extended to the Ais tribe on the central east coast of Florida.

Early Spanish and French sources referred to the tribe, its chief town and its chief as Calos, Calus, Caalus, and Carlos. Hernando de Escalante Fontaneda, a Spaniard held captive by the Calusa in the 16th century, recorded that Calusa meant "fierce people" in their language. By the early 19th century, Anglo-Americans in the area used the term Calusa for the people. It is based on the Creek and Mikasuki (languages of the present-day Seminole and Miccosukee nations) ethnonym for the people who had lived around the Caloosahatchee River (also from the Creek language).

Juan Rogel, a Jesuit missionary to the Calusa in the late 1560s, noted the chief's name as Carlos, but wrote that the name of the "kingdom" was Escampaba, with an alternate spelling of Escampaha. Rogel also stated that the chief's name was Caalus, and that the Spanish had changed it to Carlos. Marquardt quotes a statement from the 1570s that "the Bay of Carlos ... in the Indian language is called Escampaba, for the cacique of this town, who afterward called himself Carlos in devotion to the Emperor" (Charles V, Holy Roman Emperor). Escampaba may be related to a place named Stapaba, which was identified in the area on an early 16th-century map.

The Calusa believed that three supernatural people ruled the world, that people had three souls, and that souls migrated to animals after death. The most powerful ruler governed the physical world, the second most powerful ruled human governments, and the last helped in wars, choosing which side would win. The Calusa believed that the three souls were the pupil of a person's eye, his shadow, and his reflection. The soul in the eye's pupil stayed with the body after death, and the Calusa would consult with that soul at the graveside. The other two souls left the body after death and entered into an animal. If a Calusa killed such an animal, the soul would migrate to a lesser animal, and eventually be reduced to nothing.

Calusa ceremonies included processions of priests and singing women. The priests wore carved masks, which were at other times hung on the walls inside a temple. Hernando de Escalante Fontaneda, an early chronicler of the Calusa, described "sorcerers in the shape of the devil, with some horns on their heads," who ran through the town yelling like animals for four months at a time.

The Calusa remained committed to their belief system despite Spanish attempts to convert them to Catholicism. The "nobles" resisted conversion in part because their power and position were intimately tied into the belief system; they were intermediaries between the gods and the people. Conversion would have destroyed the source of their authority and legitimacy. The Calusa resisted physical encroachment and spiritual conversion by the Spanish and their missionaries for almost 200 years. After suffering decimation by disease, the tribe was destroyed by Creek and Yamasee raiders early in the 18th century.*


Kin 19: Blue Rhythmic Storm

I organize in order to catalyze
Balancing energy
I seal the matrix of self-generation
With the rhythmic tone of equality
I am guided by my own power doubled.

Everyone is an equal illusion, and there is really no "me" and/or "they"; they are all me and none of them is me.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Visshudha Chakra  (Alpha Plasma)

Friday, September 23, 2016

White Overtone Mirror/ White Solar Dog - Electric Deer Moon of Service, Day 4

Kaw-u-tz, photographed in 1906.

The Caddo Nation is a confederacy of several Southeastern Native American tribes. Their ancestors historically inhabited much of what is now East Texas, Louisiana and portions of southern Arkansas and Oklahoma. In the early 19th century, Cadd people were forced to a reservation in Texas then removed to Indian Territory in 1859.

Today, the Caddo Nation of Oklahoma is a federally recognized tribe with its capital at Binger, Oklahoma. Descendants of the historic Caddo tribes with documentation of at least 1/16 ancestry are eligible to enroll as members in the Caddo Nation. The several Caddo languages have converged into a single language.

The Caddo Nation was previously known as the Caddo Tribe of Oklahoma. The tribal constitution provides for election of an eight-person council, with a chairperson, based in Binger, Oklahoma.The tribe operates its own housing authority and issues its own tribal vehicle tags. It operates an administrative centers, dance grounds, several community centers, the Caddo Nation Heritage Museum, and an active NAGPRA office, located south of Binger. As of 2012, 5,757 people are enrolled in the nation, with 3,044 living within the state of Oklahoma.

The Caddo are thought to be an extension of Woodland period peoples, the Fourche Maline and Mossy Grove cultures whose members were living in the area of Arkansas, Louisiana, Oklahoma, and Texas between 200 BCE to 800 CE. The Wichita and Pawnee are related to the Caddo, as both tribes speak Caddoan languages.

By 800 CE this society had begun to coalesce into the Caddoan Mississippian culture. Some villages began to gain prominence as ritual centers, where major earthworks were built, serving as temple mounds and elite residences. The mounds were arranged around leveled, large open plazas, which were usually kept swept clean and were often used for ceremonial occasions. As complex religious and social ideas developed, some people and family lineages gained prominence over others. By 1000 CE a society that is defined by archaeologists as "Caddoan" had emerged. By 1200 the many villages, hamlets, and farmsteads established throughout the Caddo world had developed extensive maize agriculture, producing a surplus that allowed for greater density of settlement. In these villages, artisans and craftsmen developed specialties. The artistic skills and earthwork mound-building of the Caddoan Mississippians flourished during the 12th and 13th centuries.

The Spiro mounds, near the Arkansas River in present-day southeastern Oklahoma, were some of the most elaborate mounds in the United States. They were made by Mississippian ancestors of the historic Caddo and Wichita tribes, in what is considered the westernmost point of the Mississippian culture.The Caddo were farmers and enjoyed good growing conditions most of the time. But, the Piney Woods, the geographic area where they lived, was affected by the Great Drought from 1276–1299 CE, which covered an area extending to present-day California and disrupted many Native American cultures.

Archeological evidence has confirmed that the cultural continuity is unbroken from prehistory to the present among these peoples. The Caddoan Mississippian people were the direct ancestors of the historic Caddo and related Caddo language speakers who encountered the first Europeans, as well as of the modern Caddo Nation of Oklahoma.

Caddo oral history of their creation story says the tribe emerged from an underground cave, called Chahkanina or "the place of crying," located at the confluence of the Red River of the South and Mississippi rivers in northern present-day Louisiana. Their leader, named Moon, instructed the people not to look back. An old Caddo man carried with him a drum, a pipe, and fire, all of which continued to be important religious items to the people. His wife carried corn and pumpkin seeds. As people and accompanying animals emerged, the wolf looked back, and the exit from the underground closed to the remaining people and animals.

The Caddo peoples moved west along the Red River, which they called Bah'hatteno in Caddo.[ A Caddo woman, Zacado, instructed the tribe in hunting, fishing, home construction, and making clothing. Caddo religion focuses on Kadhi háyuh, translating to "Lord Above" or "Lord of the Sky." In early times, the people were led by priests, including a head priest, the xinesi, who could commune with spirits residing near Caddo temples. A cycle of ceremonies corresponded to corn cultivation. Tobacco was and is used ceremonially. Early priests drank a purifying sacrament made of wild olive leaves.

The Caddo first encountered Europeans and Africans in 1541 when the Hernando de Soto Expedition came through their lands. De Soto's force had a violent clash with one band of Caddo Indians, the Tula, near present-day Caddo Gap, Arkansas. This historic event has been marked by the town with a monument.

French explorers in the early 18th century encountered the Natchitoche in northern Louisiana. They were followed by fur traders from outposts along the Gulf Coast, and later by missionaries from France and Spain, who also traveled among the people. The Europeans carried chronic infectious diseases, such as smallpox and measles, because these were endemic in their societies. As the Caddo peoples had no acquired immunity to such new diseases, they suffered epidemics with high fatalities that decimated the tribal populations. Influenza and malaria also devastated the Caddo.

French traders built forts with trading posts near Caddo villages. These stations attracted more French and other European settlers. Among such settlements are the present-day communities of Elysian Fields, and Nacogdoches, Texas, and Natchitoches, Louisiana. In the latter two towns, early explorers and settlers kept the original Caddo names of the villages.

Having given way over years before the power of the former Ohio Valley tribes, the later Caddo negotiated for peace with waves of Spanish, French, and finally Anglo-American settlers. After the 1803 Louisiana Purchase, by which the United States (US) took over the former French colonial territory west of the Mississippi River, the US government sought to ally with the Caddo peoples. During the War of 1812, American generals such as William Henry Harrison, William Clark (explorer), and Andrew Jackson crushed pro-British uprisings among other Southeast Indians. Due to the Caddo's neutrality and their importance as a source of information for the Louisiana Territory government, they were left alone. But in the 1830s, the federal government embarked on a program of Indian removal from Southeast areas desired for European-American settlement, as migrants pressed from the east.

In 1835 the Kadohadacho, the northernmost Caddo confederacy, signed a treaty with the US to relocate to Mexico (in the area of present-day east Texas). Then lightly settled by Mexican colonists, this area was being rapidly transformed by greatly increased immigration of European Americans. In 1836 the Americans declared independence from Mexico and established the Republic of Texas, an independent nation. The name "Texas" is derived from the Hasinai word táysha, meaning "friend."

In 1845 Texas was admitted to the US as a state. At that time, the federal government forced the relocation of both the Hasinai and the Kadohadacho onto the Brazos Reservation. In 1859 many of the Caddo were relocated again to Indian Territory north of Texas, in present-day Oklahoma. After the Civil War, the Caddo were concentrated on a reservation located between the Washita and Canadian rivers in Indian Territory.

In the late 19th century, the Caddo took up the Ghost Dance religion, which was widespread among American Indian nations in the West. John Wilson, a Caddo-Delaware medicine man who spoke only Caddo, was an influential leader in the Ghost Dance. In 1880, Wilson became a peyote roadman. The tribe had known the Half Moon peyote ceremony, but Wilson introduced the Big Moon ceremony to them. The Caddo tribe remains very active in the Native American Church today.*



Kin 18: White Overtone Mirror

I empower in order to reflect
Commanding order
I seal the matrix of endlessness
With the overtone tone of radiance
I am guided by the power of death.

Only a dew brave souls dare to into the unknown; they become the super shamans and mediums of the masses.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Svadhistanha Chakra  (Kali Plasma)

Thursday, September 22, 2016

Red Self-Existing Earth/ Red Galactic Moon - Electric Deer Moon of Service, Day 3

Image result for images of biloxi tribe
Tunica-Biloxi pinestraw rattle basket by Anna Mae Juneau, 1985. Photo: Michael Fontenot, Louisiana Regional Folklife Program Collection, NSU.

The Biloxi tribe are Native Americans of the Siouan language family. They call themselves by the autonym Tanêks(a) in Siouan Biloxi language. When first encountered by Europeans in 1699, the Biloxi inhabited an area near the coast of the Gulf of Mexico near what is now the city of Biloxi, Mississippi. They were eventually forced west into Louisiana and eastern Texas. The Biloxi language--Tanêksąyaa ade--has been extinct since the 1930s, when the last known native semi-speaker, Emma Jackson, died.

Today, remaining Biloxi descendants have merged with the Tunica and other remnant peoples. Together they were federally recognized in 1981; today they are called the Tunica-Biloxi Indian Tribe and share a small reservation in Avoyelles Parish, Louisiana. Descendants of several other small tribes are enrolled with them. The two main tribes were from different language groups: the Biloxi were Siouan-speaking and the Tunica had an isolate language. Today the tribe members speak English or French.

Little is known of Biloxi history prior to their contact with Europeans in 1699. Information about them has been derived from archeological studies, oral histories recounting their traditions, and materials of related tribes.

They encountered the French Canadian Pierre LeMoyne d'Iberville, who was establishing France's Louisiana colony. D'Iberville was told that the Biloxi nation was formerly quite numerous, but that their people were severely decimated by an epidemic of smallpox, which left an entire village abandoned and in ruins. D'Iberville described coming upon a deserted village in the late 17th century after the people had been stricken two years prior by disease. The village contained remnants of cabins made of mud, with roofs covered in tree bark. They could have contracted it from other peoples in contact with Europeans, among whom smallpox was endemic. The Native Americans had no immunity to the disease.

Biloxis "were descendants of the mound-building Mississippian culture people....". Although historically of Siouan-language origin, ancestors of the Biloxi shared similar cultural features with other peoples in the Southeast, what anthropologists call the Southeastern Ceremonial Complex (SECC). They were an agricultural society, in which women cultivated varieties of maize, beans and squash. The men supplemented the agrarian diet by hunting deer, bear, and bison. They fished year round.

As in many largely agrarian societies, control of access to granaries and storage facilities, as well as controlled distribution of their contents, led to a stratified society revolving around the Yaaxitąąyą, or "Great Sacred One," the highest ruling noble, king or queen. The Yaaxitąąyą had a cadre of lesser nobles or deputies called ixi. The Biloxi word for king or chief, ąyaaxi or yaaxi, is also the word for medicine man or shaman. Thus, the political rulers were also spiritual practitioners.

While little is known of Biloxi funeral practices among commoners, the bodies of deceased ąyaaxi were dried in fire and smoke. The preserved bodies were placed in an upright position on red poles stuck into the ground around the central interior of a temple. The deceased would be set up on a platform near the front entrance of the temple. Food would be "offered" daily by visitors.

The American ethnologist James Owen Dorsey, a specialist in Siouan peoples, visited the Biloxi in Louisiana in 1892 and 1893. According to the data he compiled, which was published in the 1912 dictionary, in traditional Biloxi culture prior to the arrival of Europeans, men wore breechcloth or breechclout, usually made of deerskin which was "passed between the legs and tucked up under a belt before and behind, with considerable to spare at either end". Belts were made of skin or of beaded cord. "Men covered the upper parts of their bodies with a garment or garments made of the skins of various animals, such as the bear, deer (particularly the male deer), panther, wildcat, beaver, otter, raccoon, squirrel, and bison. Some of these were made long, were used particularly by old people, and were intended for winter wear". As in other tribes, the women processed and sewed animal skins to create such clothing, as well as moccasins and leggings. Leggings were worn during cold weather or to protect the legs from underbrush. The lower portions of leggings were tucked under the rims of moccasins and the upper ends were usually fastened to the belt by means of straps. The Biloxi made tools and utensils from bison and deer horn, and wore ornaments of cut and polished seashells. Some Biloxi had traditional facial tattoos and wore nose- and/or earrings.

The surviving Biloxi gradually migrated from Mississippi to Louisiana and Texas. They merged with other peoples such as Caddo, Choctaw, and most recently, Tunica people. Although much of tribal structure had disappeared by the time ethnologist James Owen Dorsey visited them in Louisiana in 1892 and 1893, they still traced descent in the maternal line, in a matrilineal kinship system. Three clans were active: Ita aⁿyadi, Deer people; Oⁿʇi aⁿyadi, Bear people; and Naqotodc̷a aⁿyadi, Alligator people. Most Biloxi identified as Deer people. Dorsey described their elaborate social system, with more than 53 terms for kinship relations and a dozen which had been forgotten, more than any other Siouan people he had visited and studied.*


Kin 17: Red Self-Existing Earth

I define in order to evolve
Measuring synchronicity
I seal the matrix of navigation
With the self-existing tone of form
I am guided by the power of space.

The more the machine world proliferates, the more we lose coherent contact with the deepest symbolic side of our brain.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Ajna Chakra  (Gamma Plasma)

Wednesday, September 21, 2016

Yellow Electric Warrior/ Yellow Resonant Star - Electric Deer Moon of Service, Day 2

Drawing of several Indian nations at New Orleans, 1735
Drawing of Indians of several nations,(colored pen and ink by 
Alexandre de Batz, 1735.)

The Bayogoula were a Native American tribe from Mississippi and Louisiana in the United States. Their name translates as "bayou people". They were a part of the Muskogean people. The Houma people attacked them around 1699–1700. They lived with another tribe, the Mougoulacha, in 1700. In the early 18th-century the Bayagoula killed many Mougoulacha, almost wiping out the entire tribe. This was triggered from a fight between the two tribes chiefs. The Tonica tribe moved into the community soon thereafter. In 1706 the Tonica ambushed the Bayagoula and almost killed all of them. By 1721, the rest of the tribe had suffered considerable deaths from smallpox. The remaining Bayogoula are believed to have moved to the area of the present day Ascension Parish of Louisiana, possibly melding into the community of the Houma and Acolapissa who lived there.*

Before European contact, the Bayougoula and Mugulasha were the only tribes that spoke a Choctaw dialect of the Muskogean language family that lived west of the Mississippi River. However, with the exception of their being from the "wrong side of the river," the Bayougoula were quite similar to their cousins on the opposite side. Since their tribal totem was the alligator (an animal unique to the lower Mississippi), they obviously had been there for a long time before their meeting with the French. They also exhibited many traits from the Mississippian culture which had dominated the entire region before 1540. Their housing was circular in shape and used the wattle-and-daub construction (thatched roof) typical of the area. At the time of their first meeting in 1699, the French noted that the Bayougoula were still building large earthen platform mounds on top of which they placed their important public buildings - the chief's house a large (30' diameter) temple for religious ceremonies. The temple also contained sacred objects and an eternal fire kept burning by the village priest.
The swampy nature of the area made burial undesirable, so the Bayougoula placed their dead on high platforms to protect them from animals during decomposition. Once this was complete, the bones were placed in a tribal ossuary (bone house).

 Hunting, using fire to drive the animals into the open, was important with buffalo, turkey, deer, and alligator, and fish being the major prey. However, the bulk of the Bayougoula diet was provided by their agriculture: corn, bean, squash, melons, sunflowers, and tobacco. Fields were relatively small, but the long growing season of the region allowed them to harvest two to three crops from the same field. Dogs were the only animal domesticated by Native Americans before the horse, but the Bayougoula in 1699 kept small flocks of turkeys. The tribes of the lower Mississippi were also unique in that tribal territories were well defined. Decorated with fish heads and bear bones, a large red post near the mouth of the Red River marked the boundary between the Bayougoula and the Houma just to the north. Translated into French, the location of this "Red Post" became known as Baton Rouge, the present-day capital of Louisiana.*


Kin 16: Yellow Electric Warrior

I activate in order to question
Bonding fearlessness
I seal the output of intelligence
With the electric tone of service
I am guided by the power of universal fire.

Once the human mind is established in the 13-20 timing frequency, then the frequency locks open.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Muladhara Chakra (Seli Plasma)

Tuesday, September 20, 2016

Blue Lunar Eagle/ Blue Rhythmic Hand - Electric Deer Moon of Service, Day 1

A painting inside the  Adai Caddo Indian Nation Cultural
Adai Caddo Cultural Center Painting by Lex Talamo.

Adai is the name of a Native American people of northwestern Louisiana and northeastern Texas with a Southeastern culture. The name Adai is derived from the Caddo word Hadai meaning ‘brushwood’. Evidence indicates that the emergence of the Adai Caddo Indian Nation first appeared in the early 1500s. The Adai were among the first peoples in North America to experience European contact—and were profoundly affected by their presence and interactions.  Early encounters with the Adai Caddo Indians were chronicled by Spaniards explorer Cabeza de Vaca in the 16th century. It would be more than 400 years subsequent to these early writings that the Adai Caddo Indian Nation would officially be recognized as an authentic tribal nation by the State of Louisiana.

What is known is that the Adai Caddo Indians subsequently, 14 families moved away from their original homelands and migrated with the Spanish to reestablish the Capital of Texas at Bexar (today’s San Antonio Texas), after closing the former Presidio de Los Adais that served as the capital of Texas for almost 50 years that was located in the Texas and Louisiana regions but soon returned to join their tribe and of their history also connects the Adai Caddo Indian Nation to French explorers Iberville and Joutel in the 17th century. These explorers had exchanges with the Adai Caddo people that included trade and settlement. Although little is recorded in American History books, oral history discloses how the Adai Caddo as an independent Indian Nation having a notable role in shaping American culture and influencing the destinies of both Texas and Louisiana territories.*


Kin 15: Blue Lunar Eagle

I polarize in order to create
Stabilizing mind
I seal the output of vision
With the lunar tone of challenge
I am guided by the power of accomplishment.

Everyone projects onto reality according to their own karmic disposition.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017,

The Sacred Tzolk'in

Sahasrara Chakra  (Dali Plasma)

Monday, September 19, 2016

White Magnetic Wizard/ White Overtone World-Bridger - Lunar Scorpion Moon of Challenge, Day 28

Image result for images of Yakama Tribal Nation
The Challenge (Yakama Warrior on Horseback, 1913) Giclee Prinphotographed by Lucullus V. McWhorter.

The Yakama is a Native American tribe with nearly 10,851 members, inhabiting Washington state.

Yakama people today are enrolled in the federally recognized tribe, the Confederated Tribes and Bands of the Yakama Nation. The Yakama Indian Reservation, along the Yakima River, covers an area of approximately 1.2 million acres (5,260 km²). Today the nation is governed by the Yakama Tribal Council, which consists of representatives of 14 tribes.

Many Yakama people engage in ceremonial, subsistence, and commercial fishing for salmon, steelhead, and sturgeon in the Columbia River and its tributaries within land ceded by the tribe to the United States. Their right to fish is protected by treaties and has been re-affirmed in late 20th-century court cases such as United States v. Washington (the Boldt Decision, 1974) and United States v. Oregon (Sohappy v. Smith, 1969).

Scholars disagree on the origins of the name Yakama. The Sahaptin words, 'E-yak-ma,' means "a growing family", and iyakima, means "pregnant ones". Other scholars note the word, yákama, which means "black bear," or ya-ki-ná, which means "runaway".

They have also been referred to as the Waptailnsim, "people of the narrow river" and Pa’kiut’lĕma, "people of the gap" which describes the tribe's location along the Yakima River. The Yakama refer to themselves as the Mamachatpam.

The Yakama people are similar to the other native inhabitants of the Columbia River Plateau. They were hunters and gatherers well known for trading salmon harvested from annual runs in the Columbia River. In 1805 or 1806, they encountered the Lewis and Clark Expedition at the confluence of the Yakima River and Columbia River.

As a consequence of the Walla Walla Council and the Yakima War of 1855, the tribe was forced to cede much of their land and move onto their present reservation. The Treaty of 1855 identified the 14 confederated tribes and bands of the Yakama, including "Yakama (Lower Yakama or Yakama proper, autonym: Mámachatpam), Palouse (now written Palus, Yakama name: Pelúuspem), Pisquouse (P'squosa, now Wenatchi), Wenatshapam (Yakama name: Winátshapam, now Wenatchi), Klikatat (Yakama name: Xwálxwaypam or L'ataxat), Klinquit (a Yakama subtribe), Kow-was-say-ee (Yakama name: Kkáasu-i or K'kasawi, Tenino subtribe), Li-ay-was (not identified), Skin-pah (Sk'in tribe or Sawpaw, also known as Fall Bridge and Rock Creek people or K'milláma, a Tenino subtribe; perhaps another Yakama name for the Umatilla, which were known as Rock Creek Indians), Wish-ham (Yakama name: Wíshχam, now Wishram, speaking Upper Chinook (Kiksht)),[2] Shyiks (a Yakama subtribe), Ochechotes (Uchi'chol, a Tenino subtribe), Kah-milt-pay (Kahmiltpah, Q’míl-pa or Qamil'lma, perhaps a Klikatat subtribe), and Se-ap-cat (Si'apkat, perhaps a Kittitas (Upper Yakama) subtribe, Kittitas autonym: Pshwánapam or Psch-wan-wap-pams), confederated tribes and bands of Indians, occupying lands hereinafter bounded and described and lying in Washington Territory, who for the purposes of this treaty are to be considered as one nation, under the name 'Yakama'…". (Treaty with the Yakama, 1855) The name was changed from Yakima to Yakama in 1994 to reflect the native pronunciation.

Yakama is a northwestern dialect of Sahaptin, a Sahaptian language of the Plateau Penutian family. Since the late 20th century, some native speakers have argued to use the traditional Yakama name for this language, Ichishkíin Sínwit. The tribal Cultural Resources program wants to replace the word Sahaptin, which means "stranger in the land".*


Kin 14: White Magnetic Wizard

I unify in order to enchant
Attracting receptivity
I seal the output of timelessness
With the magnetic tone of purpose
I am guided by my own power doubled.

Hunab K'u is the soul of galactic culture. Hunab K'u, One Giver of Movement and measure, is the reality of unification, the cosmic unity of all spiritual life everywhere.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in

Anahata Chakra  (Silio Plasma)

Sunday, September 18, 2016

Red Cosmic Skywalker/ Red Self-Existing Chicchan - Lunar Moon of Challenge, Day 27

Wishram woman in bridal garb, 1910. Photo by Edward Curtis.

Wasco-Wishram are two closely related Chinook Indian tribes from the Columbia River in Oregon. Today the tribes are part of the Warm Springs Reservation in Oregon and Confederated Tribes and Bands of the Yakama Nation in Washington.

The Wishram and Wasco are Plateau tribes that are closely related and share many cultural aspects of the Northwest Coast tribes. They lived along the banks of the Columbia River, near The Dalles. The Dalles were a prime trading location, and the tribes benefited from a vast trade network. Unfortunately, the 1800s brought non-Indians and European diseases, which took a great toll on the Wasco and Wishram populations. Both tribes were forced by the United States in 1855 to sign treaties ceding the majority of their lands. These treaties established the Warm Springs Reservation.

Wasco comes from the word Wacq!ó, meaning "cup" or "small bowl," the name of a distinctive bowl-shaped rock near the tribe's primary historic village. They traditionally lived on the south bank of the Columbia River. In 1822, their population was estimated to be 900. They were divided into three subtribes: the Dalles Wasco or Wasco proper (a.k.a. the Ki-gal-twal-la on the south side of the Columbia River near The Dalles in Wasco County), the Hood River Wasco (on the Hood River or Dog River to its mouth into the Columbia River; Lewis and Clark grouped them with the White Salmon River Band and named them Smock-Shop Band of Chil-luck-kit-te-quaw, but they were two separate groups: White Salmon River Band in Washington and Hood River Band in Oregon, called Ninuhltidih (Curtis) or Kwikwulit (Mooney) and the Cascades Indians or Watlala (downstream from the other Wasco groups, two groups, one on each side of the Columbia River; the Oregon group were called Gahlawaihih [Curtis]). The Watlala, whose dialect is the most divergent dialect of the Wasco, may have been a separate tribe though identified as Wasco since 1830.

The Wishram are known as the Tlakluit and Echeloot. They traditionally settled in permanent villages along the north banks of the Columbia River. In the 1700's, the estimated Wishram population was 1,500. In 1962 only 10 Wishrams were counted on the Washington census.

The 1855 treaties signed by the Wasco-Wishram provide for the tribes to fish "at all ... usual and accustomed stations in common with the citizens of the United States..." Between 1938 and 1956, the Bonneville Dam, Grand Coulee Dam, and The Dalles Dam all wreaked havoc upon native fisheries. The government paid money to the tribes to compensate the loss of fish; however, that provided no compensation for the cultural and religious importance that fishing for salmon and steel head held for the tribe. In 1974 a landmark court case confirmed the rights of Northwest Coast tribes to fish as they have historically done.

The Wasco-Wishram language is part of the Upper Chinookan or Kiksht division of the Penutian language family. Currently, five elders from the Warm Springs Reservation are fluent speakers. The tribe has a language program to revive its use among tribal members of all ages.

Both tribes are known for their intricate wood carving, beadwork, and basketry. Wasco-Tlingit artist Pat Courtney Gold takes traditional Wasco-Wishram designs and weaves them into contemporary baskets.*



Kin 13: Red Cosmic Skywalker

I endure in order to explore
Transcending wakefulness
I seal the output of space
With the cosmic tone of presence
I am guided by the power of navigation.

The purpose of the unified missions of the principle messengers was to establish a basis for the resurrection of earth and the evolutionary redemption of the human being.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in

Manipura Chakra  (Limi Plasma)